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Works  of  Prof.  G.  H.  Gerberding,  D.D. 

THE  WAY  OF  SALVATION  IN  THE  LUTHERAN  CHURCH 

(Thirtieth  Thousand) 

The  most  popular  English  Lutheran  Book.     Has  been  translated  into 
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The  best  seller.     In  its  30th  looo  in  English.    267  pages. 
Price,   $1.00 

NEW  TESTAMENT  CONVERSIONS 

(Seventh   Edition) 
Plain.     Practical.     Popular  sermons,  pervaded  by  a  spirit  of  deep  piety. 
Meets  and  answers  "Salvation  by  Character"  and  emotional   revivalism 
by  an  earnest  appeal  to  apostolic  teaching  and  practice.     In  its  seventh 
edition. 

Price,  $1.00 

LIFE  AND  LETTERS  OF  W.  A.  PASSAVANT,  D.  D. 

(Second  Edition) 

The  life  story,  largely  autobiographical,  of  the  most  remarkable  man  in 
the  American  Lutheran  Church.  It  is,  indeed,  doubtful  whether  any 
other  church  has  produced  his  like.  This  life  story  is  a  revelation  and  an 
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understand  her  better  and  love  her  more  ought  to  read  it. 

Over  600  pages.     Price,  $2.00 

THE  LUTHERAN  PASTOR 

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A  Text-book  on  Pastoral  Theology.  The  only  English  work  on  the 
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Highly  commended  by  Tlie  Lutheran,  The  Lutheran  World,  Ob- 
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in  Theologische  Zeitblaetter,  President  Richter  in  Iowa  Kirchen-Blatt, 
Prof.  Geo.  H.  Schodde  and  ministers  from  every  part  of  our  Lutheran 
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THE  LUTHERAN  CATECHIST 

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It  will  do  good  to  every  student  of  theologj'  and  be  a  great  blessing  to 
the  mature  minister.  By  its  perusal  the  usefulness  of  many  catechists 
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Over  300  pages.     Price,  $1.50  net 


BX  8071  .G43  1902 
Gerberding,    G.    H.     1847-192 
The   Lutheran   pastor 


THE 

LUTHERAN   PASTOR 


^  G.  H.  GERBERDING,  D.  D., 

PROFESSOR    OF  PRACTICAL   THEOLOGY  IN    THE   THEOLOGICAL  SEMINARY  OF  THE  EVAN- 
GELICAL  LUTHERAN   CHURCH,  CHICAGO,  ILL., 


AUTHOR   OF 

"The  Way  of  Salvation  in  -vtit  Lutheran  Church,"  "New  Testament 
Conversions,"  Etc. 


FIFTH  edition. 


PUBLISHED  FOR  THE  AUTHOR. 


PHILADELPHIA,  PA.: 

LUTHERAN  PUBLICATION  SOCIETY. 


[COPTRIOHT,    1902.  BH    G.   H.  GBaBERDmo.] 


DEDICATION. 

TO     A     HOLY     MINISTRY,     ORTHODOX     AS     CHEMNITZ,    CALOVIUS, 

GERHARD.  AND   KRAUTH  ;   SPIRITUAL   AND   CONSECRATED  AS 

ARNDT,    SPENER,    AND    ZINZENDORF ;    ACTIVE    IN    THE 

MASTER'S     SERVICE     AS      FRANCKE,     MUHLEN- 

BERG,  OBERLIN,  AND   PASSAVANT,  THIS 

BOOK      IS      HOPEFULLY 

DEDICATED. 


PREFACE  TO  SECOND  EDITION. 

A  SECOND  edition  of  this  work  has  been  called 
for  more  speedily  than  we  expected.  For  this  we 
are  grateful.  It  shows  that  there  was  a  need  for 
such  a  work,  and  that  this  need  has  been  met. 

The  book  has  been  received  with  far  greater  favor, 
in  all  parts  of  our  Church,  than  we  had  dared  to 
hope.  While  there  have  been  differences  of  opinion 
on  certain  points — which  was  to  be  expected — there 
have  been  no  serious  criticisms. 

This  new  edition  is  not  a  revision,  but  a  reprint. 
In  only  two  places  has  the  text  been  corrected.  On 
page  7  of  the  Introduction  we  have  added  a  foot- 
note, because  the  blunt  statement  of  the  text  was 
liable  to  be  misunderstood.  On  page  78  we  had 
unwittingly  and  wrongly  placed  the  German  Iowa 
Synod  among  the  adherents  to  the  Transference 
Theory  of  the  Call.     This  has  been  corrected. 

The  Alphabetical  Index  has  been  thoroughly  re- 
vised and  made  about  one-third  larger.  Every 
proper  name  and  every  work  consulted  are  now  in- 
dexed, and  thus  a  full  bibliography  of  books  and 
authors  cited  can  be  gleaned  from  the  Index. 

(3) 


O  INTRODUCTION. 

to  that  pastoral  Kliigheit.,  that  sanctified  common 
sense,  that  will  enable  him  to  solve  particular  diffi- 
culties on  the  basis  of  right  principles. 

The  object  of  a  pastoral  theology  is  to  enable 
men  to  be  true  pastors.  They  cannot  learn  it  all 
from  books.  Neither  can  they  afford  to  ignore  the 
help  of  good  books.  Let  them  master  the  basic 
principles,  learn  from  the  experience  of  others,  and 
then,  especially,  from  their  own  experience,  how  to 
apply  them.  Right  conduct  and  action  should 
always  grow  from  right  principles. 

Now,  the  fundamental  principles  of  Lutheran 
faith  and  theology  are  different  from  those  of  the 
Reformed  churches.  There  is  a  difference  in 
on  Reformed  doctrine.  Because  of  this  there  must  of  necessity 
be  a  difference  in  spirit,  which  will  manifest  itself 
in  a  difference  in  life.  While  the  Reformed  Chris- 
tian, like  the  Lutheran  Christian,  believes  in  the 
necessity  and  efficacy  of  divine  grace  for  salvation, 
the  latter  has  views  and  convictions  different  from 
the  former  as  to  the  means  and  methods  through 
which  that  grace  works.  This  must  necessarily 
affect  his  whole  administration  of  these  means.  The 
Lutheran  pastor  looks  upon  his  people  from  a  stand- 
point that  differs  from  that  of  his  Reformed  neighbor. 
To  the  former  all  the  baptized  children  are  in  the 
kingdom,  subjects  of  divine  grace,  sons  and  daugh- 
ters of  God.     It  is  his  office,  not  to  convert  them, 


works? 


INTRODUCTION. 


but  to  have  them  fostered  and  fed,  as  the  lambs  of 
Christ's  flock.  He  instructs,  catechises,  and  con- 
firms these  children  of  God.  They  are  his  Beicht- 
kinder.  And  when,  unhappily,  some  do  go  astray, 
he  has  something  to  appeal  to  and  to  bnild  on  in 
seeking  to  bring  them  back  home  again.  All  this, 
and  other  points  of  difference  that  might  be  men- 
tioned, put  an  entirely  different  aspect  on  the  whole 
work  of  the  Lutheran  pastor  from  the  work  of  his 
Reformed  neighbor.  The  Lutheran  pastor,  there- 
fore, cannot  be  either  a  unionist  or  a  revivalist. 
His  principles  forbid  it.  * 

fWhile  this  book  is  written  for  the  Lutheran 
pastor,  it  is  especially  for  the  American  Lutheran. 
Conditions  and  circumstances  here  are  so  different 
from  those  in  Europe  that  our  work  must  be  essen- 
tially different  also. '  We  are  a  free  Church  in  a 
free  State.  We  are  surrounded  by  churches, 
denominations,  sects,  cults,  and  heresies  without 
number,  all  as  free  and  as  favored  by  the  State  as 
ourselves.  We  cannot,  therefore,  get  all  our  pas- 
toral theology  from  our  fellow-Lutherans  across  the 
seas.     While  the  Germans  and  Scandinavians  have 


Need  of  an 
American 
Lutheran 
Pastoral 
Theology. 


*  We  do  not  believe  in  a  union  with  those  who,  while  profess- 
ing union,  repudiate  our  faith  and  proselytize  our  people.  We 
long,  hope,  and  pray  for  the  union  for  which  Christ  prayed  and 
Paul  pleaded. 

We  repudiate  false  revivals,  but  pray  and  labor  for  true 
revivals.  (See  Way  of  Salvation  in  the  Lutheran  Church, 
Chapters  XXIII.-XXVIII. ) 


8  INTRODUCTION. 

produced  a  rich  and  rare  literature  on  every  possible 
phase  of  pastoral  work,  and  while  we  can  and  should 
diligently  avail  ourselves  of  these  rich  treasures,  we 
cannot  learn  from  them  how  to  do  successful  church 
work  at  home. 

During  a  service  of  over  twenty  years  in  the 
active  ministry,  in  widely  varied  localities  and 
among  widely  different  peoples,  we  have  been  con- 
fronted with  nearly  every  problem  that  the  pastor 
is  likely  to  meet  in  his  work.  Again  and  again  we 
have  been  perplexed,  and  knew  not  whither  to  turn 
wJ  written,  ^^r  couusel.  We  have  tried  to  write  such  a  book  as 
would  have  helped  us  in  our  difficulties,  and  pre- 
vented some  of  the  mistakes  we  made. 

During  the  eight  years  that  we  have  been  teach- 
ing practical  theology  we  have  also  keenly  felt  the 
need  of  a  book  that  covers  the  whole  ground  of 
pastoral  theology.  The  questions  from  the  students, 
which  we  always  encourage,  and  the  discussions  in 
the  lecture  room,  have  brought  out  many  of  the 
hints,  suggestions,  and  counsels  contained  in  this 
work.  It  embodies  the  answers  to  the  most  impor- 
tant questions  asked  by  our  students. 

We  cannot  expect  that  all  that  we  have  written 

will  please  every  reader  or  critic.     In  a   science 

Fo   itie  critic,    where  so  much  is  left  to  individual  judgment  and 

counsel,  it  is  but  natural  that  opinions  will  differ. 

Wc  belie-v^e  that  we  have  builded  on  the  foundations 


INTRODUCTION.  9 

of  the  Divine  Word  and  the  confessions  of  our 
Church.  Judgments  may  and  will  vary  as  to  the 
application  of  principles  to  particular  cases.  We 
trust  that  those  who  will  differ  from  us  here  and 
there  will  bear  this  in  mind. 

The  book  is  the  result  of  years  of  experience  and 
study,  and  of  four  summers  of  actual  preparation 
and  writing.  We  have,  as  will  readily  appear,  Soaroes. 
drawn  from  many  sources,  from  the  Early  Church, 
from  German  and  English,  Lutheran,  Reformed  and 
even  Roman  Catholic  writers,  from  the  living  and 
from  the  dead.  We  are  indebted  to  the  Rev.  William 
T.  Finck,  of  Anderson,  Ind.,  for  assistance  in  proof- 
reading, and  to  the  Rev.  J.  R.  E.  Hunt,  of  Engle- 
wood,  Chicago,  for  assistance  in  preparing  the  index. 

The  doctrinal  chapters  on  the  Call  may  appear 
too  controversial,  tedious,  and  dry.  We  hope  that 
no  one  will  judge  the  whole  book  by  these  early 
chapters.     Read  the  rest  before  you  pass  judgment 

We  send  forth  this  labor  of  love  with  the  hope 
and  prayer  that  it  may  help  to  give  our  dear  Church 
such  a  ministry  as  will,  under  God,  make  her,  as 
she  ought  to  be,  the  leader  of  the  hosts  of  the  Lord 
in  our  land  ;  and  also  that  it  may  give  our  students 
for  the  ministry  such  a  conception  of  the  holy  office 
and  its  holy  service  that  they  may  enter  upon  it 
with  clear  conceptions  of  its  nature,  its  duties,  its 
responsibilities,  and  its  glory. 


lO  INTRODUCTION. 

With  such  a  ministry  our  Church  will  soon  "  go 
forth  as  the  morning,  clear  as  the  sun,  fair  as  the 
moon,  and  terrible  as  an  army  with  banners." 

COTTAGB  RSST, 

Grand  junction,  Mich.,  August,  1902. 


TABLE  OF  CONTENTS. 


TABLE  OF  CONTENTS. 


PART  I. 

THE    pastor's   office    AND   CALL. 

PAQB 

Chapter  I. — The  Pastor's  Ofl&ce 17 

Chapter  II. — The     Pastor's    Call — The    Inner    or     Pre- 
paratory Call 38 

Chapter  III.— The  External  or  Official  Call  ...  69 
CHAPTER  IV. — Ordination — And  the  Call  from  One  Field 

of  Labor  to  Another         .         .                 .  107 


PART  II. 

THE   PASTOR    AS   A    MAN. 

Chapter  V. — In  His  Personal  Character  and  in  Society    .     135 

Chapter  VI. — In  His  Study 161 

Chapter  VII.— In  His  Closet 184 

PART  III. 

THE    pastor's   general   WORK GENERAL 

SEELSORGE. 

Chapter  VIII. — Taking  the  Oversight — As  Head  of  His 

Congregation  or  Parish    .         .         .         .217 

Chapter  IX. — Guarding  the  Good  Name  and  the  Altar  of 

His  Church — Church  Discipline         .  255 

(13) 


14  TABLE  OF  CONTENTS. 

PART  IV. 

THE   PASTOR   IN   THE   SANCTUARY. 

PAOB 

Chapter  X. — In  the  Pulpit — Preaching  the  Word  .  .  273 
Chapter  XI. — At  the   Altar — Leading    the   Worship    of 

the  Congregation         ....  288 

Chapter  XII. — Baptizing 296 

Chapter  XIII. — Catechising  and  Confirming  .  .  304 
Chapter  XIV. — Conducting  the  Service  Preparatory  to 

the  Holy  Communion      ....  329 

Chapter  XV. — Administering  the  Holy  Communion     .  337 

Chapter  XVI. — Performing  the  Marriage  Ceremony  .  348 
Chapter  XVII. — Ministering  to  the  Bereaved  —  Burying 

the  Dead 355 

PART   V. 

THE   pastor's   private   WORK — SPECIAL  OR 
PRIVATE  SEELSORGE. 

Chapter  XVIII. — Significance — Principles    and    Import- 
ance of  Private  Seelsorge        .         ,  371 
Chapter  XIX.— The  Pastor  Visiting      ....  386 
Chapter  XX. — Visiting  Special  Classes     ....  402 
Chapter  XXL— Visiting  the  Sick          ....  416 

PART   VI. 

THE   pastor's   RELATION   TO   SYNOD    AND   CON- 
FERENCE— HIS    VACATION — CONCLUSION. 

Chapter  XXII. — The   Pastor's    Relation   to  Synod  and 

Conference       ......    437 

Chapter  XXIII. — ^Vacation — Conclusion — Reward       .        446 


PART  I. 

THE   PASTOR'S   OFFICE   AND  CALL. 


THE  LUTHERAN  PASTOR. 


CHAPTER  I. 

THE  pastor's  office. 

If  sin  had  not  come  into  the  world  there  would 
have  been  no  need  of  reconciliation  between  God 
and  man.     Before  the  fall  there  was  the  most  per-      The  first 

breach. 

feet  harmony  between  the  two.  There  was  the 
most  intimate  relation  between  heaven  and  earth. 
The  first  chapters  of  our  Bible  give  us  a  beautiful 
picture  of  unrestrained,  free,  and  filial  relationship 
between  the  Heavenly  Father  and  His  earthly 
children.  But  with  sin  came  the  breach,  the 
estrangement,  the  alienation.  Man  had  become 
suspicious,  distrustful,  hostile,  and  impure.  Had  he 
been  left  to  himself  in  this  state  of  alienation  and 
sin  he  would  never  have  returned  to  fellowship 
with  God,  but  would  have  wandered  ever  further, 
sunk  ever  deeper,  until  he  would  have  become  a 
very  demon  and  a  part  of  the  kingdom  of  darkness. 
2  (17) 


i8 


THE   LUTHERAN   PASTOR. 


God  moved  to 
remedy. 


Prophets. 


But  God  did  not  leave  him  to  himself.  When 
man  hid  himself,  God  sought  him,  called  hiin, 
promised  him  redemption,  and,  at  once,  began  that 
great  redeeming  and  reconciling  work  which  was 
finished  in  Christ  when  the  fullness  of  the  time  had 
come.  Thus  God  first  came  to  fallen  man,  through 
His  calling,  enlightening,  and  saving  Word.  That 
Word  of  Reconciliation  was  first  brought  to  man  by 
God  Himself.  He  Himself  was  the  first  shepherd 
or  pastor  to  go  out  after  the  lost  sheep.  So  we  find 
Him  dealing  directly  with  Adam,  Cain,  Noah,  and 
others.  Afterward,  in  the  patriarchal  age,  we 
meet  with  the  various  theophanies,  or  corporeal 
manifestations  of  God,  which  foreshadowed  the 
incarnation  of  Christ.  And  so,  all  through  the  Old 
Testament,  and  sometimes  even  in  the  New,  we 
find  God  dealing  directly  with  man  through  the- 
ophanies, visions,  dreams,  and  immediate  revela- 
tions. In  all  this  God  is  Himself  carrying  forward 
the  great  work  of  reconciliation  and  renewal. 

On  the  other  hand,  however,  we  find  early  indi- 
cations that  it  was  God's  purpose  to  deal  with  man 
through  man.  Thus  we  find  traces  of  the  prophetic 
office  even  before  the  flood.  A  prophet  (from 
7rpo-(f)i]fii,)  is  one  who  speaks  or  interprets  for 
another.  The  prophet  spoke  for  God,  interpreted 
for  God  to  the  people.  He  was  God's  mouthpiece, 
preacher,  ambassador.     He  was  the  Old  Testament 


THE   PASTOR'S  OFFICE.  19 

"  minister  of  reconciliation,"  the  forerunner  of  the 
minister  of  the  Gospel.     Thus  we  find  that  Enoch, 
the  seventh   from  Adam,  who  walked  with  God, 
"prophesied."      And    Noah    was   a    "preacher   of 
righteousness."     In  the  patriarchal  age  the  church 
was  in  the  house.     The  father  of  the  house  was  its 
prophet  and  priest.     He  was  to  instruct  and  com- 
mand his  house,  which  often  consisted  of  several 
generations   of    families,    after    him.     When    the 
family   becomes    the  nation  Moses  receives  a  dis- 
tinct commission  and  becomes  a  prophet  to  publish 
God's  Word,  and  be  a  shepherd  unto  God's  people. 
When  the  work  becomes  too  heavy  for  him,  seventy 
elders  are  selected  to  assist  him,  and  we  read  that 
"  the  spirit  rested  upon  the  seventy  elders,  so  that 
they  prophesied  and  did  not  cease."     Afterward  we 
find    Samuel    and    all    the   prophets;  we   find  the 
schools  of  the  prophets,  which  seem  to  have  been 
gathering  places  of  pious  and  gifted  young  men, 
with  noted  teachers  at  their  head,  instructing  them 
in    the  religion   and  worship    of    Jehovah.     They 
were  the  Theological  Seminaries  of  the  Old  Testa-     Their  training. 
ment  Church.     In  them  were  trained    pastors  for 
God's  people.     And  so  we  find  the  line  of  God's 
ambassadors  running   down    through    the    days  of 
Israel's  apostasy  to  the  captivity,  into  the  captivity, 
and  after  the  captivity. 

The  priestly  oflfice  also  had  its  pastoral  side.     Its 


20  THE   LUTHERAN   PASTOR. 

ritual  and  sacrifice  were  for  instruction,  as  well  as 
for  atonement.  Through  object  lessons  the  priest 
at  the  altar  taught  the  people  concerning  sin  and 
^Ldlerr  redemption.  The  priest's  lips  were  to  "keep 
knowledge."  They  were  also  to  "  teach  the  chil- 
dren of  Israel  all  the  statutes  which  the  Lord  had 
spoken  unto  them  by  the  hand  of  Moses."  The 
people  were  to  "seek  the  law  at  his  mouth."  Those 
were  dark  days  when  Israel  was  "  without  a  teach- 
ing priest  and  without  law,"  when  "  the  priest  and 
the  prophet  had  erred,"  when  the  priests  taught 
"for  hire."  Both  priests  and  prophets  were  there- 
fore God's  pastors  and  teachers.  Both  offices  were 
of  divine  appointment  Both  classes  were  called, 
sent,  and  commissioned  of  God.  The  pastoral 
office  is  not  a  creation  or  an  invention  of  man.  It 
was  not  made  by  the  church.  In  its  essence  it  is 
not  something  entirely  new  in  the  New  Testament. 
Its  roots  lie  back  in  the  Garden  of  Eden.  It  comes 
from  God. 

From  the  beginning  it  existed  for  the  sake  of  the 

Word.     Its  one  great  function  was  to  bring  God's 

The  Hunistr)'    -^/^ord  to  man,  and  thus  to  bring  about  reconcilia- 

for  the  sake  of  '  ° 

the  Word,  ^-jqjj  between  God  and  man.  Through  the  same 
Word  the  reconciliation  was  to  grow  into  sanctifica- 
tion,  be  manifested  and  furthered  by  it.  In  propor- 
tion as  the  Old  Testament  ministry  remained  faithful 
to  the  Word,  it  was  efficient,  powerful,  and  blessed. 


THE   pastor's  office.  21 

In  proportion  as  it  neglected,  perverted,  or  departed 
from  that  Word  was  it  weakened,  disgraced,  and 
ruined.  Let  us  not  forget  that  even  the  Old  Testa- 
ment shows  us  the  dignity  and  glory  of  our  office. 
It  also  shows  us  its  solemn  responsibility.  It  is  full 
of  awful  warnings  for  the  faithless,  the  false,  and 
the  worldly. 

But  the  Old  Testament  was,  after  all,  only  pre- 
paratory. The  law  occupied  a  prominent  place. 
The  law  could  not  give  life.  But  the  Old  Testa-  ^Smen?.'** 
ment  is  not  all  law.  The  very  first  Revelation, 
after  the  fall,  contained  a  promise  which  had  in  it 
the  essence  of  the  Gospel.  Noah  was  a  preacher  of 
righteousness.  The  covenant  with  Abraham  was  a 
covenant  of  promise.  It  was  a  preparatory  Gospel. 
Moses,  as  a  prophet,  was  a  type  of  Christ,  the 
prophet  whom  God  would  raise  up.  The  whole 
ceremonial  law  was  prophecy  in  picture,  a  shadow 
of  good  things  to  come.  The  Old  Testament  saints 
died  in  the  faith.  Their  book  of  worship,  the 
Psalms,  is  the  out-breathing  of  penitence  and  faith. 
Their  Scriptures  had  in  them  enough  power  and 
life  to  be  able  to  save  the  soul.  The  revelation  that 
God  gave,  that  priests  followed  and  taught,  that 
prophets  preached,  made  wise  unto  salvation  by 
bringing  sinners  to  repentance  for  sin  and  faith  in 
a  Redeemer  that  was  to  come.  Thus  it  was  all 
anticipatory  and  preparatory.    The  fulfillment  came 


22  THE   LUTHERAN   PASTOR. 

in  Jesus  Christ.     In  Him  the  prophetic  and  priestly 
Jesus  the  first  offices    Were    combined    and    perfected.      In    His 

New  _  _  ^ 

Testament     mediatorial  office  He  was  the  shepherd,  the  good 

pastor. 

one,  the  perfect  one.  As  the  great  shepherd  and 
bishop  of  souls,  He  is  the  first  New  Testament 
pastor.  In  Him  the  office  has  its  perfect  personifi- 
cation. He  is  its  crown  and  its  model.  He  applied 
to  Himself  the  prophecy :  "  The  spirit  of  the  Lord 
is  upon  me,  because  he  hath  anointed  me  to  preach 
the  Gospel  to  the  poor ;  he  hath  sent  me  to  heal 
the  broken-hearted,  to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to  the  blind,  to  set 
at  liberty  them  that  are  bruised,  to  preach  the 
acceptable  year  of  the  Lord  "  (Luke  iv.  i8,  19).  All 
this  He  fulfilled  mainly  through  His  prophetic 
office.  He  not  only  preached  the  Word,  but  He  was 
the  Word,  the  Word  made  flesh.  His  spoken  Word 
was  a  constant,  progressive,  and  ever  deeper  mani- 
festation of  His  inner  self.  It  revealed  the  content 
of  His  personal  spirit.  His  public  ministry  was  a 
and  meaus  of  preparation  for  His  specific,  priestly  work  of  atone- 
^^'^*^'  ment.  Those  among  whom  He  taught  and  minis- 
tered were  thus  prepared  for  the  understanding  and 
application  of  His  priestly  sacrifice.  For  the  more 
personal  application  and  appropriation  of  the  grace 
thus  purchased.  He  instituted  the  further  means  of 
grace,  the  two  sacraments.  These  are  dependent 
on,  conditioned  by,  and  effective  through  that  same 


THE    PASTOR'S   OFFICE.  23 

Word  which  had  been  the  medium  of  God's  com- 
municated grace  from  the  beginning,  and  which 
was  manifested  in  Christ.  Thus  Word  and  sacra- 
ment become  the  channels  through  which  the  grace, 
purchased  by  our  great  High-priest,  is  to  be  brought 
into  the  hearts  of  men.  Through  this  written, 
spoken,  and  sacramental  Word,  He  still  carries  on 
His  mediatorial  work.  He  still  preaches  and  works 
through  those  who  preach  His  Word.  Through  it 
His  priestly  work  still  becomes  effective  in  those 
who  allow  the  means  of  grace  to  work  in  them,  and 
are  thus  made  to  know,  by  blessed  experience,  the 
power  of  His  resurrection  and  the  fellowship  of  His 
suffering.  Those  who  were  baptized  into  Jesus 
Christ  were  baptized  into  His  death,  buried  with 
Him  by  baptism  into  death  :  that,  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  they  also  should  walk  in  newness  of  life 
(Rom.  vi.  3,  4). 

In  the  Lord's  Supper  He  giveth  us  His  body  to 
eat  and  His  blood  to  drink.  We  are  made  partakers  sacramental 
of  that  living  and  life-giving  Christ.  He  who  gave 
Himself  for  us,  here  gives  Himself  to  us.  He 
mediates  to  us  His  sacramental  grace  and  life.  We 
appropriate,  rest  in,  and  live  by  His  dying  for  our 
sins  and  His  rising  again  for  our  justification.  We 
become  members  of  His  body.  The  mystical  union 
is  eliected.     Christ  is  in  us  and  we  in  Him.     "  We 


Ills 


His  reign. 


24  THE   LUTHERAN   PASTOR. 

are  members  of  his  body,  of  his  flesh,  and  of  his 
bones"  (Eph.  v.  30).  And  so,  in  a  sense,  the 
priestly  office  of  Christ  is  carried  forward  through  the 
means  of  grace  in  that  through  them  He  mediates 
to  believers  the  personal  application  of  His  pur- 
chased grace,  so  that  they  are  crucified  with  Christ, 
rise  in  Him,  live  in  Him,  and  are  one  with  Him.  For 
them  He  is  ever  making  priestly  intercession,  and 
on  them  He  is  pronouncing  priestly  blessing.  They 
receive  all  through  the  means  of  grace. 

As  king  He  leads,  governs,  directs,  and  protects 
His  church.  He  is  her  Lord  and  Head,  All  power 
is  given  unto  Him,  both  in  heaven  and  in  earth. 
He  is  with  her  alway,  even  unto  the  end  of  the 
world.  This  kingly  office  also  He  exercises  through 
His  Word.  Through  it  the  church  is  led  forward. 
By  it  He  rules  and  governs.  It  is  her  rule  of  faith 
and  life,  her  final  authority.  With  it  He  directs  her 
way,  so  that  she  cannot  go  astray,  be  lost  and 
ruined.  He  makes  good  His  promise  that  the  gates 
of  hell  shall  not  prevail  against  her. 

Through  the  Word,  then,  the  individual  is  brought 
into  personal  and  saving  relationship  with  Christ ; 
through  the  Word  he  is  brought  into  personal  union 
with  Christ ;  through  the  Word  he  is  built  up  and 
more  and  more  perfected  in  Christ ;  and  through  the 
Word  the  whole  body  of  believers,  the  church,  is 
gathered,  edified,  and  kept  unto  the  end.     Wherever 


THE   pastor's   office.  25 

the  ministry  of  the  Word  is,  there  the  mediatorial    Through  the 
work  of  Christ  is  continued.     Through  the  ministry  '^"^JdChril'J*' 
Christ  carries  on  His  prophetic,  priestly,  and  kingly  *^^^^  °".  ^'^ 
office.     The  ministry  preaches  His  Word  ;  the  min-        work, 
istry  offers  eucharistic  sacrifices,  intercessory  pray- 
ers, and  pronounces   His   blessing ;    the    ministry 
catches  men,  perfects  saints,  and  edifies  the  body 
of  Christ     "  For  the  obtaining  of   this  faith  the 
ministry  of  teaching  the  Gospel  and  administering 
the   sacrament   was    instituted,"     (A.  C,  Art.  V.) 
Through  the  same  Word  Christ  also  exercises  the 
office  of   the   keys  by  His    ministers.     "  For  the 
power  of  the  keys  ....  is  a  power,  or  command- 
ment from   God,  of  preaching  the  Gospel,  of   re- 
mitting or  retaining  sins,  and  of  administering  the 
sacraments."     (A.  C,  Art.  XXVHL) 

Let  it,  then,  be  clearly  understood  that  the  office 
of  the  ministry  is  the  office  of  the  Word  ;  that  it  was 
exercised  by  Christ  Himself ;  that  He  is  the  origin 
and  source  as  well  as  founder  of  the  New  Testament 
office ;  that  the  minister  of  the  New  Testament  is 
in  an  important  sense  a  successor  of  Christ ;  that 
Christ  carries  on  His  official  work  in  the  church 
through  the  Gospel  ministry. 

Behold,  then,  the  dignity  of  the  office.  Truly, 
"  if  a  man  desire  the  office  of  a  bishop,  he  desireth 
a  good  work"  (i  Tim.  iii.  i). 

With  Paul  the  true  minister  may  say :  "  I  mag- 


26  THE   IvUTHERAX    PASTOR. 

nify  mine  office"  (Rom.  xi.  13).  Behold,  also,  its 
responsibility.  To  carry  on  the  work  of  Christ ! 
*'  Who  is  sufficient  for  these  things?  "  (3  Cor.  ii.  16). 

"  'Tis  not  a  work  of  small  import 

The  pastor's  care  demands  ; 
But  what  might  fill  an  angel's  heart 

And  filled  a  Saviour's  hands. 
They  watch  for  souls  for  which  the  Lord 

Did  heavenly  bliss  forego, 
For  souls  which  must  forever  live 

In  rapture,  or  in  woe." 

HOW   CHRIST   CONTINUED    HIS  WORK. 

We  have  seen  that  the  New  Testament  office  of 

the  ministry  has  its  root  and  ground  in  Christ ;  that 

His  present      jj^  ^^^  Himself  the  first  minister  of  the  New  Tes- 

work. 

lament ;  that  as  He  was  the  Word,  so  He  exercised 
the  office  through  the  Word  ;  that  He  instituted  the 
two  sacraments,  which  are  never  without  the  Word, 
become  effective  through  the  Word,  and  are  there- 
fore a  visible  Word ;  that  it  was  His  purpose  that 
His  work  should  be  carried  on  through  the  written, 
spoken,  and  sacramental  Word. 

Through  the  preaching  and  teaching  of  His  Word 
Jesus  gathered  about  Himself  a  band  of  disciples. 
They  formed  a  congregation,  but  this  was  not  yet 
the  official  Christian  Church.  It  was  still  in  its 
germinal  or  formative  state.  When  in  Matt,  xviii. 
.15-17  the  Lord  speaks  of  the  eKK\qaiaj  the  church, 
He  either  uses  the  Word  in  the  most  general  sense  as 


THE  pastor's  office.  ^^ 

a  local  religious  association,  or,  what  is  more  likely, 

in  a  prophetic  sense  of  a  future  church.     When      contin^ed^ 

Peter  makes  that  clear  and  full  confession,  Jesus 

says  I   will  build  My  church    (Matt  xvi.   16-19). 

The  followers  of  Jesus  were  a  band  of  learners  whom 

He  was  training   to   become   the    church.     From 

among  them  He  selected  twelve  to  be  His  apostles 

(Mark  iii.  13-19;    Luke  vi.  13-17).     These  twelve 

were    His  daily  companions.     During  His  whole 

public  ministry  He  had  them   in  training.     Day 

after  day  He  instructed,  developed,  and  moulded 

them.     Thus  He  fitted  them  to  be  His  witnesses 

and  to   carry  on    His  work    (John   xv.    27).     For 

them  and  for  their  work  He  prayed  that  wonderful 

high-priestly  prayer  recorded  in  John  xvii.     After 

He  had  thus  trained  them,  after  they  had  done 

some  preaching  under  His  supervision  (Matt.  x.  5  £f ; 

Mark  vi.   7-13  ;  Luke  ix.   i).  He  gave  them  their 

final  commission.     Before  His  resurrection  they  had 

been  sent  to  preach   to  the  Jews  only  ;  they  had 

preached  that  the  kingdom  of  heaven  was  at  hand  ; 

that  men  should  repent.     But  now  they  were  to 

"  make  disciples  of  all  nations,  baptizing  them  into 

the  name  of  the  Father,  and  of  the  Son,  and  of  the 

Holy  Ghost,  teaching  them   to  observe  all  things 

whatsoever  He  had  commanded  them."     For  the 

carrying  out  of  this  great  commission  there  were 

given  to  them  extraordinary  gifts  and  powers.    And 


Their  ofiSce. 


28  THE   LUTHERAN   PASTOR. 

thus  did  Christ  Himself  make  them  able  ministers  of 
the  New  Testament.  They  had  their  office  directly 
from  Christ.  They  were  to  exercise  it  in  and  for 
His  church. 

Their  office  was  in  some  respects  peculiar  and 
extraordinary.  They  had  been  chosen  and  trained 
directly  by  Christ.  They  were  witnesses  of  His  res- 
urrection (Acts  i.  22  and  ii.  32  ;  i  John  i.  1-3 ;  3 
Peter  i.  16).  These  founders  of  the  church  were 
endowed  with  special  gifts  and  powers  and  had  a 
general  commission  to  preach  and  labor  everywhere. 
In  these  respects  they  have  had  and  can  have  no 
successors.  But  in  as  far  as  they  were  Christ's  min- 
isters of  the  Word  they  were  the  predecessors  of  all 
true  ministers,  and  all  such  are  their  successors. 
All  the  New  Testament  offices  of  the  church  have 
grown  out  of  the  apostolate  or  are  modifications  of  it. 
What  are  these  New  Testament  offices?  They 
^''"ncw  ^^'^  are  all  a  ministry.  There  are  two  forms  of  this 
ministry.  One  is  the  ministry  of  the  Word,  the 
other  is  the  ministry  of  mercy.  The  former  is  set 
forth  in  the  New  Testament  under  a  number  of 
names,  forms,  and  activities.  Part  of  these  pertain 
to  the  ordinary  ministry  and  part  to  the  extraordi- 
nary. The  former  are  permanent  and  are  in  the 
church  to-day.  The  latter  are  temporary  and  were 
needed  for  the  church  in  its  infancy.  (See  i  Cor. 
xii.  28  ;  Eph.  iv.  11.) 


Testament 
ministry. 


pastors. 


THE   pastor's  office.  29 

We  have  already  seen  that  the  apostolic  office    Extraordinary 
was  m  many  respects  extraordinary.     The  same  is     Testament 
true  of  the 

NEW  TESTAMENT  PROPHETS, 
These  were  men  needed,  like  the  apostles,  for 
that  age  of  founding  and  forming  the  church  when 
as  yet  there  were  no  New  Testament  writings. 
They  were  men,  like  the  apostles,  directly  inspired 
by  the  Holy  Spirit.  Their  revelations  and  in- 
structions were  not  limited  to  prediction.  They 
also  explained  present  events,  the  secret  decree  of 
God,  and  disclosed  the  secrets  of  men's  hearts.  (See 
I  Peter  i.  10 ;  Luke  i.  6,  7  ff ;  Eph.  iii.  5  ;  i  Cor. 
xiv.  24,  25.)  To  this  class  belonged  Judas  and  Silas 
(Acts  XV.  32),  Agabus  (Acts  xi.  28  and  xxi.  10-12), 
the  daughters  of  Philip  (Acts  xxi.  9),  and  others. 
As  far  as  their  above-named  functions  are  con- 
cerned, their  office  was  extraordinary,  and  they  have 
no  permanent  successors.  But  in  as  far  as  the  pub- 
lic declaration  of  God's  revealed  will  is  concerned, 
every  pastor  is  a  prophet,  every  sermon  in  which 
God's  pure  truth  is  declared  out  of  a  heart  con- 
strained by  the  love  of  Christ  is  a  form  of  prophecy. 
In  like  manner  we  find  as  an  extraordinary  New 
Testament  office,  that  of  the 

EVANGELISTS. 
We  find  only  Philip,  who  was  also  one  of  the  seven 
deacons  (Acts  xxi.  8),  and  Timothy  (2  Tim.  iv.  5), 


30  THE   LUTHERAN    PASTOR. 

thus  designated.  Others,  however,  were  In  the  same 
work  and  calling.  The  evangelist,  like  the  apostle, 
was  a  missionar}^  Meyer,  on  Acts  xxi.  8,  calls  these 
men  "assistant  missionaries,  who,  destined  exchi- 
sively  for  no  particular  church,  either  went  forth 
voluntarily  or  were  sent  by  the  apostles  and  other 
teachers  of  apostolic  authority,  now  here  and  now 
there,  in  order  to  proclaim  the  evayyeXiov  of  Jesus 
Christ."  "They  were  the  oral  bearers  of  the  Gos- 
pel before  written  gospels  were  in  existence."  Phil- 
ippi  says  (Glandensle/ire,  v.  3)  p-  277) :  "  The  apos- 
tles were  the  principal  missionaries  in  whose  fellow- 
ship and  under  whose  authority  the  voluntary  and 
the  directed  evangelists  labored  ;  wherefore  Pelagius 
correctly  says :  '  All  the  apostles  were  evangelists, 
but  all  the  evangelists  were  not  apostles.'  "  They 
were  thus  distinguished  from  the  apostles  in  that 
they  were  not  directly  called  by  Christ,  did  not  pos- 
sess the  specifically  apostolic  charismata,  were  not 
called  so  much  to  lay  the  doctrinal  foundations  as  to 
missionate.  Loehe  says  {Aphoj'ismen  ucber  die  neit- 
leslafnentlichen  Aeinter^  p.  48 ) :  "  The  distinctive 
ofhce  of  the  New  Testament  evangelist  was  limited 
to  the  apostolic  time.  He  was  a  forerunner,  a 
helper,  an  attendant  of  the  apostle.  He  was  some- 
times left  to  finish  a  work  begun  by  an  apostle' 
The  evangelist's  office  was  therefore  also  peculiar 
and  extraordinarv.     He  has   no   successor  in    the 


THE   pastor's  office.  3 1 

church  to-day.  Nevertheless  he  who  preaches  the 
Gospel,  fishes  for  men,  perfects  saints,  and  edifies 
the  body  of  Christ,  thus  does  the  work  of  an  evan- 
gelist. It  needs  no  argument  to  show  that  the 
modern,  so-called,  self-appointed  "  evangelist "  is  no 
successor  of  the  bearer  of  this  New  Testament  office, 
and  cannot  claim  him  as  a  prototype. 

Apostles,  prophets,  and  evangelists,  then,  had  the 
extraordinary  forms  of  the  New  Testament  minis- 
try. The  last  two  are  closely  related  to  the  first. 
All  could  claim  divine  authority  for  their  office  and 
work ;  all  were  ministers  of  the  Word  ;  all  exer- 
cised their  office  through  the  Word. 

Passing  now  from  the  temporar}^  and  extraordi- 

.     .  Onlinary  New 

nary  ministr}^  of  the  Word  we  come  to  the  perma-  'icstament 
nent  and  ordinary.  For  this  we  find  many  names, 
but  it  is  one  oflBce.  The  bearer  of  this  office  is 
sometimes  called  pastor,  at  other  times  teacher, 
then  presbyter  or  elder,  and  again  episcopos  or 
bishop.  These  are  different  names  for  the  same 
office.  (See  Eph.  iv.  ii  ;  i  Cor.  xii.  28,  29  ;  i  Tim. 
ii.  7  ;  2  Tim.  i.  11  ;  Acts  xiv.  23  :  xx.  17  :  xxi.  18  ; 
I  Tim.  V.  I,  17,  19;  Tit.  i.  5;  Jas.  v.  14;  Phil. 
i.  I  ;  Tit.  i.  7,  et  al.)  That  the  names  elder  and 
bishop  are  convertible  and  therefore  different  desig- 
nations for  the  same  office  is  evident  from  a  com- 
parison of  the  following  passages  :  Acts  xx.  1 7  and 
28  ;  Tit.  i.  5-7.     In  Phil.  i.  i,  Paul  sends  greetings 


pastors. 


32  THE   LUTHERAN   PASTOR. 

to  the  bishops  and  deacons.  If  the  elders  had  held 
a  separate  office  he  certainly  would  not  have  omitted 
them.  Paul  gives  the  necessary  qualifications  for 
those  who  bear  the  church's  offices.  He  mentions 
bishops  and  deacons  and  exchanges  the  names  bishop 
and  elder.   (See  i  Tim.  iii.  1-13:  v.  17-19  ;  Tit.  i.5-7.) 

The  office  of  elder  was  a  familiar  one  among  the 
Jews.  Every  synagogue  had  a  number  of  elders. 
It  seems  to  have  been  taken  as  a  matter  of  course 
that  a  New  Testament  congregation  must  also  have 
the  office.  We  are  not  told  when  or  by  whom  it 
Elders.  was  first  instituted.  It  is  first  mentioned  in  Acts 
xi.  30.  In  Chapter  xiv.  23  we  find  Paul  and  Bar- 
nabas ordaining  them  elders  in  every  city.  After- 
ward we  find  elders  mentioned  in  divers  and  fre- 
quent passages.  (See  Acts  xv.  2,  4,  6,  22,  23 :  xvi. 
4:  XX.  17:  xxi.  18;  I  Tim.  v.  17,  19;  Tit.  i.  5; 
Jas.  v.  14 ;   I  Pet.  v.  i  ;  2  John  i.;  3  John  i.) 

These  elders  were  the  pastors  of  the  congregations. 
They  were  over  the  churches,  ruled  them  with  the 
Word  and  by  a  godly  example,  in  the  spirit  of  love 
(Acts  XX.  28;  I  Thes.  v.  12  ;  i  Tim.  v.  17;  Heb. 
xiii.  7,  17).  They  were  to  shepherd  their  flocks — 
i.e.^  to  feed,  to  guard,  to  lead,  to  heal  (Acts  xx.  28 ; 
I  Cor.  ix.  7  ;  i  Pet.  v.  2  ;  i  Thes.  v.  1 2  ;  i  Tim.  iii. 
i-ii  ;  Tit.  i.  7-10;  Jas.  v.  14). 

These  pastors  or  elders  were  appointed  by  the 
apostles  or  by  other  elders  designated  by  the  apos- 


THE   PASTOR'S  OFFICE.  ^^ 

ties.  (See  Acts  xiv.  23;  i  Tim,  iii.  1-15;  2  Tim. 
ii.  2  ;  Tit.  i.  5  £F.)  Those  who  placed  these  elders 
were  to  exercise  the  greatest  possible  care  in  select- 
ing only  men  of  the  right  character,  spirit,  learning, 
ability  to  teach,  and  of  sound  faith.  This  is  clear 
from  the  passages  just  referred  to.  In  order  to  make 
no  mistake  those  who  made  the  appointments  would 
naturally  consult  the  members  of  the  congregations 
from  among  whom  and  for  whom  the  elder  or  bishop 
was  to  be  selected.  This  point  will  be  further  con- 
sidered later  on.  We  refer  to  it  here  merely  to  show 
that  the  office  of  the  New  Testament  minister  of  the 
Word  is  of  divine  appointment. 

Before  we  proceed  with  the  ministry  of  the  Word 
we  must  briefly  consider  the  other  branch  of  the 
office,  viz.,  the  ministry  of  mercy,  or  the 

DIACONATE. 

The  infant  church  was  permeated  with  a  spirit 
of  love.  From  love  and  not  from  law  "  they  had  d]S»nL' 
all  things  common  "  (Acts  ii.  44).  From  love  they 
"  distributed  to  the  necessity  of  the  saints."  The 
saints  looked  upon  the  necessities  of  other  saints  as 
their  own  and  found  it  a  joy  to  satisfy  such  needs. 
Therefore,  it  "pleased  them  of  Macedonia  and  of 
Achaia  to  make  a  certain  contribution  for  the  poor 
saints  that  were  at  Jerusalem  "  (Rom.  xv.  26).  A 
beautiful  picture  of  this  Koiveovia  is  presented  in 
3 


34  THE   LUTHERAN   PASTOR. 

Acts  iv.  32-37.  The  possessions  were  laid  at  the 
apostles'  feet.  The  apostles  were  the  administra- 
tors of  the  common  fund.  But  it  was  too  much  for 
them.  In  the  multiplicity  of  their  labors,  in  the 
rapidly  growing  church  they  found  that  they  could 
not  look  properly  after  the  daily  ministration.  Com- 
plaints were  made  that  the  Hellenistic  widows  were 
not  treated  as  well  as  the  widows  of  the  Jerusalem 
Jews.  The  apostles  called  the  multitude  of  the  dis- 
ciples together,  proposed  the  selection  of  seven  fit 
men,  and  afterward  ordained  those  elected.  Thus 
Deacxjns.  was  the  ministry  of  mercy  separated  from  the  min- 
istry of  the  Word.  The  qualifications  for  the  office 
of  deacon  are  laid  down  in  Acts  vi.  3  and  i  Tim. 
iii.  8-1 1.  The  office  seems  to  have  been  general 
in  the  apostolic  church  (Phil.  i.  i).  To  look  after 
and  minister  to  the  poor  was  the  work  of  a  deacon. 
From  the  fact  that  both  Stephen  and  Philip 
preached,  some  have  concluded  that  the  New  Tes- 
tament deacons  combined  the  ministry  of  the  Word 
with  the  ministry  of  mercy.  But  the  masterly  ad- 
dress of  Stephen  before  the  Sanhedrin  was  not  so 
much  a  sermon  as  an  answer  to  and  a  defense 
against  the  charges  preferred.  Philip  began  to  do 
the  work  of  an  evangelist  after  the  congregation  at 
Jerusalem  had  been  scattered,  and  there  was  no 
longer  room  for  the  service  of  a  deacon.  The  office 
was  a  noble  one.     It  was  instituted  by  the  apostles. 


THE   PAvSTOR'S  OFFICE.  35 

It  took  a  part  of  their  work  upon  itself.  It  was  one 
of  the  church's  vital  "  helps."  It  ministered  to 
Christ's  poor  in  His  name.  Would  that  the  churcli 
had  kept  it  as  a  ministry  of  mercy  in  the  congrega- 
tion. In  our  time  of  poverty,  social  unrest,  and 
alienation  from  the  church  among  the  lower  classes, 
the  New  Testament  diaconate  is  a  piiim  desideriuni. 

The  first  deacons  were  men.  But  as  the  work  of 
mercy  among  women  was  often  misuited  to  men, 
pious  women  assisted  the  deacons.  Ere  long  we 
find  woman  deacons.  In  Romans  xvi.  i  Phoebe 
is  called  17  Skikovo^.  She  was  "  a  deacon  of  the 
church  which  is  at  Cenchrea."  As  an  officer  of  the  ^deaconesses, 
church  at  Corinth  she  was  ever  ready  to  aid  Paul  in 
his  labors  among  the  poor  and  neglected,  and  was 
a  "  succorer  of  many." 

In  I  Tim.  iii.  1 1  we  find  the  necessary  qualifica- 
tions for  a  deaconess,  or  woman  deacon.  This  office 
also  was  one  of  great  blessing  in  the  Early  Church. 
It  became  perverted  and  lost  as  the  church  grew 
worldly,  corrupt,  and  unsound.  Let  us  be  thankful 
that  the  New  Testament  office  of  deaconess  has 
been  restored  in  our  day.  It  is  a  coming  glory  and 
power  for  our  Church.  She  has  a  place  for  conse- 
crated women  who  desire  to  give  their  whole  life 
to  Him  who  first  loved  them.  Let  every  pastor 
master  the  subject  of  Diaconics  and  then  win  can- 
didates for  this  blessed  work. 


from  Christ. 


36  THE   LUTHERAN   PASTOR. 

We  see,  then,  that  the  female  diaconate  grew  out 
of  the  male  diaconate,  and  this  again  was  insti- 
tuted by  the  apostles,*  and  assumed  a  part  of  their 
work.  The  ministry  of  the  Word  then  comes  di- 
rectly from  the  apostolate,  which  comes  directly 
from  Christ.  The  ministry  of  mercy  comes  also  from 
the  apostles,  and  likewise  continues  a  work  of  Christ. 

It  is  clear,  therefore,  that  the  Lord  Jesus  insti- 
tuted the  office  of  the  New  Testament  ministry, 
even  as  He  Himself  was  its  first  bearer.  The  office 
comes  not  from  man,  but  from  Christ.  The  church 
The  ministry  ^as  never  been  without  it.  The  Epistles  every- 
where present  it  as  an  existing  divine  institution, 
which  mediates  the  Divine  Spirit.  (See  2  Cor.  iii. 
6-1 1  :  V.  19-21  ;  Gal.  iii.  2-5  ;  i  Tim.  iv.  16.)  These 
and  kindred  passages  cannot  be  restricted  to  the 
apostles.  (See  i  Cor.  iii.  5  :  iv.  i  ;  i  Tim.  iv.  6.) 
The  important  passage,  Eph.  iv.  11,  shows  clearly 
that  not  only  the  apostolate,  but  also  the  branches 
that  grow  from  it  are  a  gift  of  the  glorified  Christ. 
In  I  Cor.  xii.  28,  the  office  is  ascribed  to  the  Father  ; 
in  Eph.  iv.  II,  to  the  Son  ;  in  Acts  xx.  28,  to  the 
Holy  Spirit.  The  Triune  God  then  is  the  founder 
of  this  office. 

How    important    to    bear   this    in    mind.     The 

*  For  a  full  and  clear  discussion  of  the  female  diaconate,  see 
article  by  Dr.  H.  E.  Jacobs,  Lutheran  Church  Review,  January, 
1S92.     Also  printed  in  pamphlet  form. 


THE   PASTOR'S  OFFICE.  37 

minister  has  his  office  not  from  man,  but  from  God. 
The  consciousness  of  this  fact  was  the  constant  and 
abiding  ground  of  comfort  with  Paul.  No  matter 
what  the  suffering,  what  the  opposition,  what  the  the  mie" 
discouragement  and  disappointment,  he  always  falls  °^ 
back  on  his  divine  calling.  (See  Acts  xvi.  10  ;  Rom. 
i.  I  ;  I  Cor.  i.  i  :  ix.  16  ;  Heb.  v.  4.)  Therefore  could 
he  say:  "I  magnify  mine  office"  (Rom.  xi.  13). 
And  this  is  the  assurance  that  every  true  minister 
needs  to-day.  Too  many  pastors  have  a  low  view 
of  their  office.  Therefore  they  lack  in  assurance 
and  confidence.  They  are  ready  to  apologize  for 
whatever  does  not  please  men.  They  feel  and  act 
as  if  they  were  the  mere  servants  of  men.  They 
are  frightened  by  the  least  opposition,  and  are  ready 
to  resign,  run  away,  and  lay  down  their  office.  We 
can  scarcely  conceive  of  anything  more  sad,  repre- 
hensible, and  guilty  than  that  one  who  has  been 
called  of  God  and  ordained  to  this  most  holy  calling 
should  thus  coolly  lay  down  his  office.  Surely  such 
an  one  either  did  not  understand  his  high  calling  in 
Christ  Jesus,  or  he  did  not  heartily  respond  to  the 
call.  L,et  such  an  one  ponder  earnestly  what  our 
Saviour  says  in  Luke  ix,  62  ;  also  i  Cor.  ix.  16. 


CHAPTER  II. 

THE    pastor's    call* — THE    INNER    OR   PREPARA- 
TORY  CALL. 

We  have  seen  that  the  office  of  the  ministry  is  of 
divine  institution.  We  have  noticed  the  importance, 
dignity,  and  blessedness  of  the  pastor's  calling. 
The  question  then  naturally  arises  :  Who  is  rightly 

Who 

is  called  ?  called  to  the  exercise  of  this  holy  office  ?  Our 
Church  teaches  "  that  no  one  should  publicly  in  the 
church  teach  or  administer  the  sacraments  except 
he  be  rightly  called  "  (Augsburg  Confession,  Art. 
XIV.  What,  then,  is  a  proper  call  to  the  ministry  ? 
Or  how  can  anyone  know  that  he  is  rightly  called  ? 
Who  has  a  right  to  desire  the  office  of  a  bishop  ? 
Who  should  prepare  himself  for  this  work  ?  Who 
should  enter  upon  it  ? 

An  important  and  necessary  preliminary  ques- 
tion is : 

What  is  the  call  to  the  ministry  ? 

Without  clearness  on  this  point,  there  is  a  two- 

*  In  these  cliapters  on  the  call  and  ordination  we  quote  freely 
from  the  important  and  scholarly  article  on  "  The  Lutheran 
Doctrine  of  the  Ministry,"  and  from  the  Lutheran  dogmaticians 
there  cited,  by  Rev.  Dr.  H.  E.  Jacobs,  Lutheran  Quarterly 
Review,  October,  1874.     Also  published  in  pamphlet  form. 

(38) 


THE   pastor's  call. 


39 


fold  danger.  First,  some  may  fail  to  recognize  a 
true  call,  or  may  fail  to  respond.  A  second  danger 
will  be,  that  some  will  put  themselves  into  the 
office  whom  God  has  not  called.  Only  he  who  has 
the  assurance  that  he  is  rightly  called  can  appro- 
priate to  himself  such  comforting  and  encouraging 
passages  as  Isa.  xlix.  1-3  :  lix.  21  ;  Luke  i.  16  :  x.  16  ; 
I  Cor.  XV.  58 :  xvi.  9 ;  2  Cor.  ii.  12:  xiii.  2  ;  i  Tim. 
iv.  12. 

"  The  certainty  of  a  divine  call  to  the  ministry  is 
also  profitable  to  this  end,  that  the  ministers  may 
fulfill  their  office  with  greater  diligence,  faith,  and 
zeal,  and  be  less  easily  deterred.  This  doctrine 
concerning  the  call  also  excites  in  hearers  true 
respect  and  obedience  to  the  ministry  "  (Chemnitz, 
Loci  Theologici,  De  Ecclesia  iii.  7-20). 

In  the  Holy  Scriptures  we  read  how  God  often 
called  His  messengers  and  servants  directly.  He 
spoke  to  them  audibly  or  through  dreams  and 
visions.  This  direct  call  through  outward  revela- 
tion is  no  longer  given. 

*'  The  immediate  call  is  when  one  is  called  to  the 
ministry,  not  by  men,  nor  through  men,  as  ordinary 
means,  but  immediately  by  God  Himself,  and 
through  God  Himself.  ...  In  an  immediate 
call,  God  Himself  either  appears  or  speaks  imme- 
diately to  those  whom  in  this  manner  He  calls. 

"  Thus,  without  doubt,  the  prophets  and  apostles 


Importance 

of  this 
question. 


The 

innucdiale 

call. 


40  THE   LUTHERAN   PASTOR. 

were  called.  Thus  God  immediately  calls  Moses 
from  the  burning  bush  (Ex.  iii.  4).  Thus  the  call 
of  Aaron  is  immediately  confirmed  by  God  (Num. 
xvii.  8)  whilst  his  rod  buds.  The  call  of  Matthias 
also  was  immediate  (Acts  i.  26),  as  God  revealed 
His  will  through  the  casting  of  lots.  So  Paul  (Gal. 
i.  i)  describes  his  call,  that  it  was  not  of  men, 
neither  by  man "  (Chemnitz,  Loci  Theologici,  ib. 
vii.  21). 

"  But  if  anyone  should  ask,"  Chemnitz  con- 
tinues, "  whether  an  immediate  call  is  to  be 
expected  also  in  our  time,  I  believe  that  we  ought 
to  reply  : :  That  whilst  it  is  true  that  we  ought  not 
to  be  ready  to  prescribe  anything  to  the  will  and 
infinite  power  of  God,  vet  we  have  no  command 

The  .     .  "  .  .  ■( 

immediate  call  pertaining   to   US   to    cxpect   an    immediate    callg 

not  given  .  ,  -  .  -  ^     ^        .   ,         "'  * 

now.  neither  have  we  any  promise  that  God  wishes,  at 
this  time,  by  an  immediate  call,  to  send  laborers 
into  His  harvest.  But  through  the  apostles  He  has 
delivered  and  committed  to  the  church  a  certain 
form  as  to  how  He  now  desires  to  send  and  call 
ministers,  namely,  through  a  mediate  call.  Nor  is 
there  any  necessity  now  for  an  immediate  call.  For 
God  wishes  the  ministry  to  be  bound  until  the  end 
of  the  world  to  that  declaration  of  doctrine  which 
was  received  from  the  Son  of  God,  and  immediately 
delivered  to  the  church  by  apostles  who  were  imme- 
diately called  (Gal.  i.  8 ;  2  Tim.  i.  14 ;  Heb.  i.  12). 


THE   PASTOR'S  CALL.  41 

Therefore  no  new  doctrine  whatever  is  to  be 
received,  even  though  some  should  rise  up  who 
would  boast  of  an  immediate  call,  and,  in  addition,  importance  of 
would  produce  stupendous  wonders,  and  would  distinction, 
teach  an  entirely  new  and  different  doctrine  from 
that  of  Christ  and  the  apostles  ;  yet  we  ought  not  to 
believe  them.  For  Christ  predicted  that  anti- 
Christ  would  arise,  who  would  produce  such 
miracles,  so  that,  if  it  were  possible,  even  the  elect 
would  be  deceived  into  error ;  and  Paul  testifies  of 
the  coming  of  the  son  of  perdition,  after  the  work- 
ing of  Satan  with  all  power  and  signs  and  lying 
wonders  (2  Thes.  ii.  9). 

"  The  advantage  of  this  distinction  between  the 
immediate  and  the  mediate  call  must  also  be 
noted.  .  .  .  For  the  prophets  and  apostles, 
inasmuch  as  they  were  immediately  called,  have  the 
witness  of  the  Spirit  and  of  miracles  that  they  did 
not  err  in  doctrine ;  so  that  other  ministers  in  the 
church  might  be  obliged  to  derive  their  doctrine 
from  the  prophets  and  apostles,  and  prove  it  thence, 
or  be  accursed.  Neither  was  their  ministry  restricted 
to  a  definite  place,  but  they  have  the  command  to 
teach  everywhere.  But  those  who  have  not  an 
immediate  call  cannot  claim  these  two  things  for 
themselves,  nor  ought  they  to  be  allotted  to  them." 
(See  also  Gerhard,  Loci  Theologici  De  IVIin.  Ecc, 
§  79-81.) 


The  claim  of 

an  inner 

revelation. 


42  THE   LUTHERAN    PASTOR. 

With  these  positions  all  our  great  dogmaticians 
agree.  It  was  necessary,  indeed,  for  our  Reform- 
ers to  oppose  this  so-called  immediate  call,  be- 
cause it  was  claimed  by  the  Anabaptists  and  other 
fanatics.  But  we,  too,  have  such  fanatics,  who 
claim  direct  revelations  as  the  ground  of  their  call 
to  the  ministry. 

Closely  related  to  this  theory  of  a  call  by  a  direct 
outward  revelation  was  the  claim  to  a  call  on  the 
ground  of  an  inner  revelation  by  the  Holy  Spirit. 
This  was  the  theory  of  the  Weigelians,  the 
Schwenkfeldians,  and  certain  mystics.  It  is  also 
essentially  the  position  of  the  Friends,  or  Quakers. 
(See  Barclay's  Apology,  Propositions  II.  and  X.) 

By  rejecting  this  inner  revelation  or  inspiration 

our  theologians  do  not,  however,  reject  the  so-called 

Yet  there  is    in^et  call.      Dr.  Tacobs  says  (The  Lutheran  Doc- 

an  inner  call. 

trine  of  the  Ministry-,  p.  26) :  "All  our  theologians 
insist  upon  a  close  adherence,  in  judging  the  quali- 
fications for  the  ministry,  to  the  rules  laid  down  in 
the  Pastoral  Epistles  (i  Tim.  iii.  1-6 ;  Tit.  i.  6-9), 
which  clearly  forbid  entrance  into  the  ofiice  for  any 
other  reason  than  devotion  to  the  Master.  They 
recognize  also  a  true  movement  of  the  Holy  Ghost 
upon  the  mind  of  the  individual  in  leading  him, 
through  the  study  of  the  outward  Word  of  God,  to 
the  conviction  that  it  is  his  duty  to  seek  the  holy 
office.'' 


THE  pastor's  call.  43 

Chemnitz,  on  i  Tim.  iii.  i,  says:  "To  desire  the 
office  of  a  bishop  is  not  without  a  lawful  call  to 
take  upon  yourself  ministerial  functions.  But  he 
who  understands  the  foundations  of  heavenly  doc- 
trine, and  is  to  a  certain  extent  endowed  with  the 
gift  of  teaching,  in  offering  his  labor  to  God  and 
the  church  by  this  very  act  seeks  for  nothing  else 
than  that  God  by  a  lawful  call  may  declare  whether, 
when,  and  where  He  wishes  to  use  His  ministry  in 
the  church," 

Gerhard  (L.  T.  De  Min.  Kcc,  §  75) :  "  We  grant 
that  God,  by  an  inner  impulse  and  inspiration, 
breathes  into  some  this  disposition  to  undertake  the 
ministry  of  the  church  without  regard  to  dangers 
or  difficulties ;  to  which  belongs  also  that  mysteri- 
ous impulse  by  which  some  are  drawn  to  the  study 
of  theology.  We  also  grant  that  this  is  absolutely 
required  of  the  minister,  that  he  be  not  lured  either 
by  ambition  or  avarice,  or  any  other  wicked  desire, 
but  that,  induced  by  the  pure  love  of  God  and  the 
desire  of  edifying  the  church,  he  should  accept  the 
ecclesiastical  office  offered.  And  if  any  desire  to 
apply,  in  a  proper  sense,  the  name  of  secret  call  to 
these  dispositions  we  do  not  greatly  object ;  yet  we 
give  the  warning  that  in  order  that  the  doors  be  not 
opened  to  the  disturbances  of  the  Anabaptists  or  the 
revelations  of  the  enthusiasts,  no  one,  by  reason  of 
this  secret  call,  ought  to  take   upon   himself  the 


Its  nature. 


44  THE   LUTHERAN   PASTOR. 

duties  of  the  ministerial  office,  unless  there  be 
added  to  it  the  outward  and  solemn  call  of  the 
church." 

Our  Lutheran  theologians  did  not  reject  or  deny 
the  inner  call.  They  were  careful  properly  to  de- 
fine and  guard  it.  They  wanted  it  put  in  its  proper 
place  and  relation  as  to  the  outward,  official  call. 
They  regarded  it  as  preparatory,  as  a  call  to  prepare 
for  the  ministry,  in  distinction  from  the  call  to  enter 
upon  its  work.  It  may  sometimes  seem  to  us  that 
Why  our      they  did  not  give  it  sufficient  prominence  or  attach 

theologians 

did  not       to  it  the  proper  weight  and  importance.     But  we 

emphasize  the  .  .     ,      ,  ,  ,,     - 

inner  call,  must  bear  lu  mind  that  they  were  called  upon  to 
guard  the  doctrine  of  the  call  against  two  threaten- 
ing dangers.  On  the  one  side  was  the  Roman 
Hierarchy,  with  its  claim  that  the  Pope  and  Bish- 
ops had  a  special,  divine  inspiration,  and  that,  there- 
fore, to  them  alone  belonged  the  right  and  power 
to  select  and  ordain  ministers.  On  the  other  side 
were  the  Anabaptists  and  kindred  fanatical  sects, 
who  believed  that  the  Holy  Spirit  immediately 
calls  and  qualifies  men  for  the  ministry.  In  this, 
as  in  so  many  points,  extremes  meet.  Rome  joins 
hands  with  the  fanatics.  Upon  our  reformers  and 
theologians,  therefore,  devolved  the  special  duty  to 
bring  out  and  make  clear  the  doctrine  of  the  call  of 
the  church. 

But  we  believe  that  this  necessity  thus  laid  upon 


THE   pastor's  call.  45 

them  has  been  misinterpreted,  if  not  abused.  The 
doctrine  of  the  inner  call  has  been  neglected  and 
almost  lost  sight  of,  if  not  denied,  by  later  Luther- 
ans. We  believe  that  the  church  has  suffered  for 
this.  Men  have  been  received  by  our  beneficiary 
boards,  have  been  admitted  into  our  theological 
seminaries,  recommended  and  ordained  by  our  syn- 
ods, whom  the  Lord  never  called.  We  believe  with 
Quenstedt  (iii.,  p.  467):  "The  outward  call  is  the 

We  need  to 

means  and  organ  of  the  inner  call,  and  through  this  emphasize  the 

_.     -   .        ~,         .  .        ,        ,  r  i>     '  TTT      1  inner  call. 

God  is  efficacious  m  the  hearts  of  men."  We  be- 
lieve that  an  outward  call  without  the  preceding 
inner  call  is  not  in  the  full  sense  the  Lord's  call. 
It  is  true  that  the  efficacy  of  the  means  of  grace 
does  not  depend  upon  the  heart  of  him  who  admin- 
isters them.  God  will  honor  them  even  when  ad- 
ministered by  hypocrites  and  evil  men.  But  this 
by  no  means  proves  that  God  wants  and  calls  such 
men  to  administer  His  means.  (See  i  Sam.  ii.  15- 
19;  Isa.  Ivi.  10-12;  Ez.  xxxiv.  2,  3;  Isa.  vi.  5-8; 
Luke  X.  I,  2  ;  John  xxi.  15-18  ;  Acts  xx.  24 ;  Rom. 
xii.  5-8  ;  2  Cor.  iii.  4-6  ;  i  Tim.  iii.  7  :  iv.  12.) 

Who,  then,  has  the  inner  or  preparatory  call? 
Who  has  a  right  to  desire  the  office  of  a  bishop  ? 
Who  ought  to  enter  upon  a  course  of  study  prepara- 
tory for  the  holy  office?  How  can  he  know  that 
God  wants  him  in  the  ministry  ?  These  are  vital 
questions.     If  the  church  at  large  will  be  clear  on 


46  THE   LUTHERAN   PASTOR. 

these  points ;  if  she  will  answer  these  questions 
according  to  sound  Scriptural  principles  ;  if  she  will 
conscientiously  carry  out  such  principles,  many 
unworthy  and  injurious  men  will  be  kept  out  of  the 
ministry.  She  will  not  in  the  future  be  scandalized 
and  crippled  by  so  many  church-killers.  She  will 
Illness."  become  more  and  more  the  salt  of  the  earth,  the 
light  of  the  world,  the  joy  of  the  whole  earth.  We 
are  more  and  more  convinced,  as  the  years  pass  on, 
that  the  church  has  suffered  more  from  an  improper 
ministry  than  from  any  other  cause.  That,  under 
God,  her  prosperity  and  power  depend  more  on  the 
right  kind  of  a  ministry  than  on  anything  else.  If 
our  Lutheran  Church,  with  that  clear,  consistent, 
and  complete  system  of  Bible  doctrine,  which  she 
has  beyond  any  other  church  ;  with  a  spirit,  a 
worship,  and  a  life  in  harmony  with  her  matchless 
doctrine,  can  be  furnished  with  a  sufhcient  number 
of  the  right  kind  of  ministers,  she  will  be  a  power 
that  nothing  can  resist.  Given  such  a  ministry,  she 
will  yet  occupy  that  front  rank  among  the  people  of 
God  to  which  her  history,  faith,  and  genius  entitle 
her.  Only  because  she  has  had  too  many  wrong  men 
in  the  ministry  she  has  not  had  and  held  it  long  ago. 
We  recur,  then^  to  the  question  :  What  are  the 
qualifications  and  indications  to  show  that  God 
wants  a  person  in  His  ministry  ?     Or  what  are  the 

Marks  of 

the  inner  call,  marks  of  the  inner  or  preparator)'  call  ? 


THE   PASTOR'S  CAI.L.  47 

We  believe  that  God  desires   the   most   perfect 
types  of  manhood  in  this,  the  highest  office  in  the        natural 
world.     There  should  be  natural   endowments  and  ^^^ '  ^'^  ""^ 
there  should  be  spiritual  endowments. 

Among  the  natural  endowments  we  mention : 

First.  A  sound  body.  We  do  not  believe  in  the 
idea  of  the  old  farmer,  shared  by  many  others,  who 
had  a  number  of  boys,  one  of  whom  was  feeble  and  '  {^^\^^ 
of  uncertain  bodily  health.  "  This  one,"  he  said, 
"  does  not  seem  to  be  fit  for  the  farm  or  the  work- 
shop, so  we'll  make  a  preacher  of  him." 

This  was  not  God's  idea  in  the  selection  of  men 
for  the  Old  Testament  priesthood.  (See  Lev.  xxi. 
17-21.)  We  do  not  forget  that  this  was  an  Old 
Testament  requirement,  and  that  the  Old  Testa- 
ment priesthood  was  temporary  and  typical.  But 
we  also  remember  that  the  above  passage  is  an 
expression  of  God's  will.  It  requires,  indeed,  a  good 
bodily  constitution  to  go  through  with  the  long  and 
arduous  strain  of  study  required  in  a  proper  prepara- 
tion for  the  ministry.  How  many  break  down 
during  their  college  or  seminary  course,  and  are 
obliged  to  quit.  The  duties  of  the  pastorate  also 
are  becoming  more  and  more  exacting,  especially  in 
the  city.  It  requires  a  robust  and  vigorous  body 
properly  to  meet  and  endure  the  demands  made  by  a 
large  city  congregation.  If  a  boy  is  puny,  weak, 
and  predisposed  to  disease  ;  if  his  heart,  lungs,  eyes, 


48  THE   LUTHERAN   PASTOR. 

or  voice  are  weak,  or  his  hearing  dull,  he  should 
not  study  for  the  ministry. 

A  second  and  even  more  important  natural 
endowment  is  a  strongs  vigorous  mind.  In  order 
to  fit  himself  for  the  important  office  and  work  of 
the  ministry,  a  high  order  of  native  intellect  is 
necessary.  The  student  for  the  ministry  is  to 
gTapple  with  and  master  the  deepest  and  the  highest 
subjects  of  thought.  He  is  to  be  a  student  as  long 
2.  A  vigorous  j^s  he  lives.     Unless  he  has  a  mind  able  to  think 

and  well- 
trained  mind,    clearly  and  to  reason  logically,  he  will   never  be 

strong  as  a  student,  a  preacher,  or  a  pastor.     He  is 

to  become  a  teacher  of  others.     He  is  to  expound 

and  make  clear  the  loftiest  truths.     He  is  to  be  a 

moulder  and  leader  of  public  thought.     He  is  to 

lead  and  govern  his  church.    How  important,  then, 

to  have  vigor  and  strength  of  mind,  quickness  and 

grasp    of     apprehension,    and     sound    judgment ! 

Having  these  natural  gifts,  they  must  be  developed, 

educated,  and    disciplined.     It  is  not  necessary  in 

our  day,  and  especially  in  our  Lutheran  Church,  to 

prove  that  a  minister  ought  to  be  a  well-educated 

man.     Where  there  are  no  natural  gifts,  or  where 

there  is  no  possibility  of  obtaining  an  education, 

there  is  no  call  to  the  ministry. 

Rev.  Dr.  M.  B.  Hope  says :    "  A  well-educated 

ministry  of  religion  has  always  been  the  ordinance 

of  heaven,  from  the  earliest  records  of  histor}'  to  the 


THE   pastor's  CALI^  49 

present  hour.  The  educational  provisions  of  the 
Tribe  of  Levi,  the  schools  of  the  prophets,  the 
scribes  and  doctors  of  the  law  among  the  Jews,  the 
personal  training  which  Christ  gave  His  apostles, 
the  celebrated  schools  of  the  Early  Church,  and  the 
universities  and  colleges  of  later  and  present  ages, 
all  of  which  were  expressly  founded  and  designed 
for  the  suitable  education  of  ministers,  and  often  in 
the  face  of  almost  incredible  difficulties,  bear  a  most 
remarkable  and  unbroken  testimony  to  the  settled 
judgment  of  the  church  on  this  point  in  all  its 
dispensations." 

Rev.  Dr.  L.  A.  Gotwald  (Lectures  on  the  Augs-  present-da 
burg  Confession,  p.  480)  says :  "  Ours  is  an  age  of  needs. 
more  than  ordinary  intelligence  among  the  masses  ; 
an  age  of  intense  mental  activity  ;  an  age  of  inquiry 
and  investigation  ;  an  age  of  skeptical  assault  upon 
the  very  foundations  of  Christianity  ;  an  age  in 
which  unsanctified  genius  and  scholarship  are  massed 
in  deadly  hostility  against  every  essential  doctrine 
of  our  most  holy  faith.  At  such  a  time  especially, 
therefore,  is  a  talented  and  learned  ministry  an  ab- 
solute necessity.  Now,  when  liberty  all  over  our 
land  is  tending  to  licentiousness,  and  when  infidelity 
and  every  possible  system  of  false  religion  are  stalk- 
ing abroad  and  are  impudently  challenging  the  cre- 
dentials and  faith  of  the  believer,  it  would  surely  be 
more  than  folly,  it  would  be  a  crime,  to  entrust  the 
4 


50  THE   LUTHERAN   PASTOR. 

defense  and  propagation  of  the  faith  to  any  othei 
class  of  men  than  men  of  clear,  strong,  well-trained 
and  well-furnished  minds." 

Whoever,  then,  has  not  the  capacity  for  a  liberal 
education  or  the  ability  to  obtain  it  is  not  called  to 
the  ministr}\  A  full  college  course  or  its  equiva- 
lent and  a  full  seminary  course  are  necessary  for 
proper  preparation.  Gifts  and  attainments  are  in- 
dications as  to  one's  calling.  (See  Rom.  xii.  6,  7  ; 
I  Cor.  xii.  4  ff.) 

As  a  third  native  endowment  for  the  ministry  we 
mention  commoii  sense.  This  is  that  natural  in- 
3.  Common  sight  iuto  thiugs,  that  intuitive  understanding  of 
men  and  situations  which  at  once  discerns  what  not 
to  do  or  say  and  what,  if  anything,  to  do  or  say. 
It  is  knowing  how  to  adapt  oneself  to  the  various 
circumstances  of  life,  with  calmness  and  patience  to 
avoid  or  remedy  dijfficulties,  and  to  know  how  to 
deal  practically  with  all  sorts  and  conditions  and 
combinations  of  men.  The  man  of  common  sense 
thinks  before  he  speaks  or  acts.  He  is  cool,  delib- 
erate, and  firm.  He  understands  the  place  and 
value  of  silence.  He  says  the  right  thing,  but  not 
at  the  wrong  time.  He  exercises  good,  prudent, 
practical  judgment.  The  minister  needs  a  large 
fund  of  it.  He  needs  it  in  the  pulpit ;  he  needs  it 
still  more  in  dealing  with  his  people.  The  Ger- 
mans call  it  Pastoral  Khigheit.     He  who  is  mani- 


THE  pastor's  call.  5 1 

festly  devoid  of  it  lacks  a  very  important  qualifica- 
tion for  the  ministry.  He  may  be  an  otherwise 
good  and  pious  man,  but  will  constantly  blunder 
and  make  trouble  for  himself  and  the  church.  It 
requires  knowledge,  patience,  skill,  and  adaptation 
to  be  a  good  fishennan.  How  much  more  to  be  a 
successful  fisher  of  men  ?  How  sad  to  cast  the  net  so 
clumsily  as  to  drive  off  instead  of  drawing  in  the  fish ! 

Dr.  Gotwald  strikingly  says :  "  There  are  fools  j^^  ^^ 
in  the  theological  seminaries  of  our  land  and  fools  importance, 
in  the  ministry-,  ....  men  not  necessarily  devoid 
of  talent  nor  scholarship,  nor  even  of  piety,  but 
sadly  destitute  of  practical  judgment  and  of  that 
simple  mother-sense  which  will  suggest  to  them 
what  is  the  wise  and  fitting  and  right  thing  to  do 
and  what  ought  to  be  left  unsaid  and  undone,  upon 
which  success  in  the  ministry  so  much  depends  and 
without  which,  have  whatever  else  he  may,  no  man 
is  worthy  to  be  enrolled,  either  as  a  student  of  the- 
ology or  in  the  ranks  of  the  ministry." 

Old  Dr.  John  Brown,  of  Aberdeen,  once  said  to 
his  theological  students  :  "  Young  gentlemen,  three 
things  are  necessary  to  the  ministry  :  grace,  learn- 
ing, and  common  sense.  If  you  have  not  grace, 
God  can  give  it  to  you  ;  if  you  have  not  learning, 
man  can  give  it  to  you  ;  but  if  you  have  not  common 
sense,  neither  God  nor  man  can  give  it  to  you,  and 
you  will  be  fools  forever." 


courage. 


52  THE   LUTHERAN   PASTOR. 

Our  Saviour  demands  of  his  ministers  that  they 
be  "wise  as  serpents  and  harmless  as  doves  "  (Matt. 
X.  16).  One  of  the  greatest  difficulties  that  meets 
us  here,  however,  is  the  sad  and  strange  fact  that 
he  who  lacks  common  sense  is  generally  the  last 
one  to  realize  or  to  admit  the  lack.  But  others  can 
soon  discover  it,  and  no  one  ought  to  encourage  any- 
one to  study  for  the  ministry  who  has  this  lack, 

A  fourth  native  endowment,  very  important  for  a 
pastor,  is  moral  courage.  Some  persons  seem  born 
without  it.  They  apparently  have  no  will-power, 
no  moral  backbone,  no  resolution  of  character.  They 
*^^yj^  are  void  of  strong  conviction,  have  no  fixed  pur- 
pose, lack  in  energy  and  perseverance.  They  shrink 
from  opposition,  fear  to  take  a  positive  stand,  and 
are  ever  ready  to  retreat.  Like  Israel's  cowardly 
spies,  they  see  and  fear  the  giants  that  will  oppose 
them.  Like  Gideon's  host,  they  tremble  and  are 
afraid  when  the  enemy  is  in  sight.  Such  men  are 
generally  indolent.  They  are  too  lazy  to  make  a 
strong  and  persistent  effort  to  surmount  obstacles. 

Now,  such  men  can  never  make  the  ministry  a 
success.  The  minister,  like  Joshua  and  all  of  God's 
eminent  servants,  must  be  strong  and  of  good  cour- 
age, neither  afraid  nor  dismayed.  (See  Josh,  i,  9 ; 
also,  Neh.  iv.  14:  vi.  11  ;  Daniel  iii.  16-18:  vi.  10, 
II.  Elijah,  I  Kings  xviii.  18;  Acts  vi.  13:  v.  20, 
25:  xix.  30:  xxi.  12,  13;  Gal.  ii.  14.) 


THE  pastor's  call.  53 

The  minister  must  often  meet  with  hardship,  diffi- 
culty, contradiction,  and  opposition. 

He  needs  to  be  a  good  soldier,  to  endure  hardness, 
to  be  ready  to  suffer.  He  dare  not  fear  the  face  of 
man.  Like  Nathan,  he  must  be  ready  to  face  the 
king  and  say,  "  Thou  art  the  man."  Like  John  the 
Baptist,  he  must  be  willing  to  reprove  a  Herod  and 
say,  "It  is  not  lawful  for  thee  to  have  thy  brother 
Philip's  wife."  Like  that  eminent  band  of  worthies 
enrolled  in  Heb.  xi.,  he  must  be  a  hero  of  faith. 
The  boy  who  lacks  courage,  will-power,  energy,  and 
resolute  perseverance  should  not  study  for  the  min- 
istry. 

Closely  allied  to  moral  courage  is  activity.  A  boy 
who  is  inactive,  who  does  not  like  to  bestir  himself,     5-  EarMst 

activity. 

who  prefers  to  loll  and  lounge  about,  who  is  a  drone 
in  the  home,  on  the  play-ground,  and  in  school,  will 
scarcely  make  an  active  minister. 

The  minister  is  called  to  labor.  Like  Paul,  he 
must  be  in  labors  abundant.  But  there  is  this  dif- 
ference between  his  labors  and  those  of  other  call- 
ings :  Most  occupations  have  their  labors  portioned 
out  according  to  time.  Each  day,  each  hour,  has 
its  duties  assigned.  Not  so  with  the  laborer  in 
Christ's  vineyard.  His  time  is  at  his  own  disposal. 
He  can  put  much  or  little  time  on  his  general  study 
or  on  his  sermons.  He  can  do  much  or  little  pas- 
toral work.     Each  day  and  hour  do  not  bring  par- 


54  THE   LUTHERAN   PASTOR. 

ticularly  defined  duties,  i  The  sainted  Dr.  C.  P. 
Krauth  once  said  to  a  class  of  theological  students 
that  "  the  undefined  responsibility  of  the  pastor  is 
the  greatest  burden  of  his  calling. f'  Here  is  great 
temptation  to  shirk  duties,  to  i3le  away  time  and 
opportunity,  and  thus  to  become  guilty  of  the  loss  of 
"^K^tOT  ^  souls  committed  to  one's  care.  /  The  church  suffers 
from  lazy  pastors.  We  have  too  many  who  are  noth- 
ing more  than  respectable  loafers^  They  lounge  and 
fritter  away  precious  hours  and  opportunities.  Too 
lazy  to  apply  themselves  in  their  study,  or  to  go  out 
after  those  who  need  them,  they  rust  out  and  be- 
come dead  weights  on  their  congregations.  These 
are  the  men  who  soon  reach  the  "  dead-line."  No 
one  wants  them,  and  then  they  complain  about  an 
ungrateful  church  and  about  congregations  that  pre- 
fer and  call  young  men  instead  of  themselves. 

He  who  is  constitutionally  lazy  is  not  wanted  in 
the  ministry.  He  had  better  enter  upon  some  calling 
where  the  work  will  constantly  drive  him.  He  may 
do  well  in  feeding  a  machine  which  will  tell  on  him 
if  he  misses  a  move.  God  does  not  call  idlers  into 
the  most  responsible  calling  on  earth.  He  wants 
men  who  have  a  mind  to  work,  who  love  their  work, 
and  find  it  their  greatest  joy  to  be  diligent  in  their 
business — ^serving  the  Lord.  They  must  be  ready 
to  spend  and  to  be  spent,  to  be  instant  in  season  and 
out  of  season,  to  serve  and  to  sacrifice  for  Him  who 


THE  pastor's  call.  55 

was  so  devoted  to  His  calling  that  He  often  had  not 
time  so  much  as  to  eat.  (See  Matt.  ix.  36-38 ; 
Luke  xxii.  26-28;  John  iv.  ^^,  34:  ix.  4:  xvii. 
4,  5 ;  I  Cor.  XV.  10 ;  2  Cor.  v.  9.) 

As  a  final  important  natural  endowment  we  men- 
tion a  tender  and  sympathetic  spirit.  There  are  '  \^^  " 
some  boys  who  seem  to  be  without  fellow-feeling. 
They  have  no  bowels  of  compassion.  The  sorrows 
of  others  do  not  touch  them.  Some  seem  to  de- 
light in  inflicting  pain  and  sorrow.  They  torture 
the  lower  animals  and  their  own  fellows.  The 
sight  of  pain  and  distress  does  not  move  them. 
They  are  hard-hearted  and  unsympathetic.  Per- 
sons with  such  hearts  ought  never  to  enter  the 
ministry.  The  minister,  like  the  Saviour,  is  ever 
to  have  a  heart  for  others'  woe  and  is  to  be  touched 
with  a  feeling  of  others'  infirmities.  He  needs  a 
refined,  delicate  nature  that  enters  into  even  the 
seemingly  little  afflictions  of  others,  so  that  he  can 
rejoice  with  those  that  do  rejoice  and  weep  with 
those  that  weep.  Without  a  large  measure  of  this 
sympathy  in  his  nature  no  one  can  be  fully  success- 
ful as  a  pastor.  All  classes  and  conditions  will  look 
to  him  for  sympathy.  The  distresses  even  of  the 
unworthy  are  to  appeal  to  him.  He  is  to  know 
how  to  approach  them  and  how  to  enter  into  their 
troubles.  Only  then,  when  he  has  real  o-ui/-7ra^o?, 
real  con-patior^  can  he  be  a  real  comforter  and  coun- 


cations  are 
relative. 


56  THE   LUTHERAN   PASTOR. 

selor;  only  then  can  he  bring  the  same  comfort 
wherewith  God  also  comforts  him  in  all  his  affliction. 
Let  the  cold,  selfish,  and  hard-hearted  remain  out  of 
the  sacred  office.  They  are  not  fit  for  it.  They 
cannot,  with  such  natures,  be  true  pastors.  They 
are  not  called. 

We  would  not,  however,  be  understood  as  if  the 
above  qualifications  are  all  absolutely  necessary,  or 
must  all  be  present  in  the  same  measure  in  all.  We 
know  that  few  men  have  all  the  natural  virtues  in 
an  equally  full  measure.  Some  are  strong  in  cer- 
These  qualifi-  tain  oues  and  weak  in  others.  If  they  know  where 
they  are  weak  they  can  cultivate  and  strengthen 
those  weak  points,  and  still  become  useful  in  the 
holy  office,  if  they  have  the  following  more  impor- 
tant qualifications.  We  also  fully  recognize  that 
divine  grace  can  overcome  and  change  much  that  is 
natural.  Yet  if  any  one  of  the  above-named  serious 
defects  is  prominently  present,  it  is  at  least  a  strong 
indication  that  there  is  no  call  to  the  ministry. 

It  goes  without  saying  that  anyone  having  a  nat- 
ural or  an  acquired  bias  or  tendency  to  a  particular 
vice,  anyone  given  to  an  immoral  practice,  is  not  fit 
for  the  ministry.  The  boy  given  to  solitary  or  sexual 
vice,  the  boy  who  has  an  inherited  craving  for  strong 
drink,  who  is  habitually  deceitful,  dishonest,  and 
untruthful,  who  finds  pleasure  in  the  company  of 
the  coarse,  the  vile,  and  the  vicious,  is  not  the  stufE 


THE   pastor's  call.  57 

that  makes  a  good  minister.  True,  again,  divine 
grace  can  change  even  such  a  nature.  But  that 
does  not  prove  that  such  men  are  wanted  in  this 
high  and  holy  calling.  It  is  clearly  the  duty  of 
the  church  to  choose  out  of  the  ranks  of  her 
youth  the  best  material.  It  is  well,  also,  to  look 
into  the  family  pedigree.  Timothy  had  a  noble 
ancestry,  not  of  what  the  world  calls  nobility,  but 
nobility  in  the  kingdom  of  God.  (See  2  Tim.  i.  5.) 
Therefore  let  the  church  avoid  the  ministry  from  a 
low-lived  and  sin-exhausted  stock.  The  taint  of 
impurity  goes  down  through  the  generations  follow- 
ing. We  want  the  sons  of  Levi,  the  Samuels,  the 
Jeremiahs,  the  John  the  Baptists,  the  Timothies. 

We  have  looked  at  some  of  the  more  important 
natural  qualifications  and  disqualifications  for  the  modify, 
pastoral  office.  He  who  has  the  proper  qualifica- 
tions viay  be  called.  If  anyone  has  them  not,  or 
has  them  only  in  an  inferior  degree,  the  presump- 
tion is  that  he  is  not  called.  But  we  cannot  lay 
down  an  absolute  rule.  God  can  use  and  has  used 
men  feeble  in  body,  of  mediocre  talent  and  attain- 
ment, but  of  a  high  order  of  earnestness,  consecra- 
tion, and  application.  By  the  latter  gifts  and  graces 
they  have  in  a  measure  overcome  the  drawbacks  of 
the  former.  But  these  are  exceptions.  The  rule 
still  stands  that  God  wants  men  of  the  superior 
bodily  and  mental  attainments.     Divine  grace  can 


Grace  can 


58  THE   LUTHERAN   PASTOR. 

change  and  has  changed  men  lacking  in  courage, 
sympathy,  snap,  and  vigor,  and  even  those  inclined 
and  addicted  to  certain  grievous  sins.  Some  such 
have  made  good  and  useful  ministers.  But  these 
also  are  exceptions.  The  church  in  selecting  and 
encouraging  the  youth  to  prepare  for  this  high  call- 
ing dare  not  build  on  possibilities  and  exceptions, 
but  nmst  adhere  to  the  standard  which  we  have 
seen  to  be  that  of  the  Divine  Word  throughout. 

s  ■  tuai  ^^  come  now  to  the  more  important  spiritual 

qualifications,  qualifications.  By  these  the  inner  call  is  more 
clearly  emphasized  and  recognized.  Among  these 
we  mention,  first,  a  livitig^  deep^  and  fervent  piety. 
We  expect  true  piety  in  all  the  members  of  the 
church.  We  are  not  content  with  anyone  until  we 
are  satisfied  that  there  is  present  within  him  a  true 
evangelical,  heartfelt  repentance  toward  God,  and  a 

I.  Living      real,  trusting,  living  faith  in  our  Lord  Jesus  Christ 

piety. 

To  this  end  we  labor,  instructing,  warning,  and  be- 
seeching everyone.  For  this  we  preach  and  teach 
the  law  and  the  Gospel,  publicly  and  from  house  to 
house.  This  is  the  end  of  our  catechising,  our 
preaching,  and  our  pastoral  work. 

But  how  much  more  is  this  piety  to  characterize 
him  who  is  to  become  an  ambassador  for  Christ, 
who  is  to  beseech  men  in  Christ's  stead  to  be  recon- 
ciled to  God  ?  This  personal  and  experimental  re- 
lation to  his  Lord,  whose  innermost  life-nerve  and 


THE   pastor's  CAI.U  59 

bond  is  faith,  is  absolutely  necessary'  for  him  who 
would  be  a  true  witness  for  Christ.  He  must  have 
in  his  own  heart  an  abiding  sense  of  sin,  sorrow 
for  it,  hatred  of  it,  and  longing  for  victory  over  it. 
He  must  have  that  trusting,  resting,  abiding,  peace- 
bringing  faith  in  a  Saviour  who  has  forgiven  him 
all  his  sin.  He  must  know  by  experience  the  bless- 
edness of  that  inner  peace  which  passeth  all  under- 
standing. His  heart  nnist  be  so  warm  with  per- 
sonal love  to  the  Saviour  that  he  can  look  up  and 
say,  "  Lord,  thou  knowest  all  things.  Thou  know-  jj^  supreme 
est  that  I  love  thee."  In  all  this  he  is  to  be  an  '"portance- 
example  to  others.  (See  i  Cor.  ii.  12,  13;  i  Tim. 
iv.  12,  16;  Tit.  ii.  7  ;  i  Pet.  v.  3.) 

Gregory  Nazianzen  says  :  "  We  must  first  be  pure, 
then  purify  others ;  be  taught,  then  teach  others ; 
become  light,  and  then  enlighten  others ;  draw 
near  to  God  ourselves,  and  then  draw  others ; 
sanctify  ourselves,  and  then  make  others  holy. " 

Vilmar  says  {Pastoral  Theologie^  p.  41)  :  "  What 
we  wish  to  teach  others  must  first  be  our  own  pos- 
session, otherwise  it  is  only  a  vehicle  of  untruth. 
Be  silent  concerning  that  which  you  have  not  your- 
self experienced.  It  is  of  the  greatest  importance 
for  the  evangelical  pastor  that  he  be  able  to  bear 
witness  concerning  the  certainty  of  salvation.  He 
must  have  experienced  justification  by  faith  alone. 
One  cannot  teach  justification  without  having  it 


6o  THE   LUTHERAN   PASTOR. 

The  hearer  will  quickly  feel  it  if  the  teacher  does 
not  have  it." 

This  statement  of  Vilmar  is  not  happily  worded. 
It  might  be  understood  in  a  donatistic  sense.  But 
it  shows  us  how  deeply  some  of  these  earnest,  ortho- 
dox fathers  felt  the  need  of  a  ministry  that  has 
experienced  the  grace  that  is  preached. 

Whoever,  then,  does  not  have  this  root  of  the 
whole  matter  in  himself,  whoever  is  not  a  living, 
loving,  and  consecrated  believer  in  Christ,  is  not 
called  to  prepare  for  the  ministry. 

But  it  does  not  follow  that  every  true  or  even 
every  eminent  young  believer  is  called.  True  piety 
is  necessary.  But  in  itself  it  is  not  the  inner  call. 
No  one  is  called  of  God  without  it.  But  not  all 
who  have  it  are  called. 

Something  further  is  needed.  What  is  it  ?  It  is 
a  clear  mid  heartfelt  conviction  that  it  is  God''s  will 
that  he  should  serve  Him  in  this  holy  office.  This 
does  not  mean  simply  a  consent  to  study  in  order  to 
please  a  parent,  pastor,  or  friend.  One  may  have 
piety  and  be  thus  urged  into  the  holy  office  by 
others  without  being  called  of  God. 

This  true  inner  call  is  more  than  a  mere  prefer- 
ence of  the  profession  of  the  ministry  to  other  pro- 
fessions. There  are  those,  and  they  may  be  true 
believers,  who  carefully  consider  the  various  avoca- 
tions open  before  them.     They  compare  them  with 


THE  pastor's  call.  6 1 

each  other ;  they  look  at  the  advantages  and  dis- 
advantages of  each.  They  see  an  attractive  side  in 
the  ministry.  They  may  think  it  an  easy  life. 
They  believe  that  it  affords  much  opportunity 
for  literary  pleasure  and  culture.  They  conceive  of  Mere  prefer- 
it  as  a  position  of  great  honor.  The  esteem  in  sufficimt 
which  their  pastor  is  held,  the  respect  so  generally 
shown  him,  the  honorable  place  he  occupies  in  their 
community — these  are  attractions.  They  are  look- 
ing only  on  the  surface.  They  have  no  conception 
as  yet  of  what  it  means  to  be  a  true  servant  of 
Christ.  They  know  not  the  exactions,  the  toils,  the 
cares,  and  the  responsibilities  of  an  earnest,  a 
Pauline,  a  Christ-like  ministry.  But  on  the  above 
superficial  basis  of  comparison  and  proportion  they 
come  to  prefer  the  calling  of  the  ministry.  If  there 
is  no  more  than  such  a  preference,  it  is  no  mark  of 
an  inner  call,  and  not  a  sufficient  reason  for  prepar- 
ing for  the  ministry. 

We  go  further.     There  may  be  not  only  an  intel- 
lectual preference,  not  merely  a  conclusion,  a  judg-  Earnest  desire 

,  ,  .    .  .  ^      .      ,  ,  r       •  °o^  decisive. 

ment,  that  the  ministry  is  a  desirable  profession  ; 
but  there  may  be  also  an  earnest  desire  to  become  a 
minister.  One  may  feel  moved  and  drawn  toward 
this  work.  This  feeling  and  desire  may  become  so 
strong  that  it  takes  possession  of  the  whole  man. 
This  emotion  and  desire  are  regarded  as  a  divine 
call  to  preach.     And  yet  it  may  be  but  a  temporary 


62  THE   LUTHERAN    PASTOR. 

emotion,  a  passing  excitement,  a  delusion.  Persons 
who  depend  on  this  are  often  not  willing  to 
enter  upon  a  long  and  thorough  course  of  training. 
If  willing  to  study  at  all,  they  j)refer  the  short  cut, 
and  will  select  such  schools  as  will  put  them  into 
the  office  in  the  shortest  possible  time.  The  ques- 
tion asked  by  many  beneficiary  boards  and  examin- 
ing committees,  "  Do  you  feel  yourself  called  to 
preach  the  Gospel  ? "  ought  not  to  be  decisive. 
Subjective  impressions  are  transient  and  often 
deceiving.  The  qualifications  mentioned  in  this 
chapter  must  be  present.  There  must  also  be  provi- 
dential indications  and  openings.  The  way  must 
be  open  for  the  procuring  of  a  thorough  preparation. 
There  must  be  a  willingness  to  labor,  to  save,  and 
Beneficiary  ^o  sacrifice  for  the  sake  of  such  preparation.  We 
believe  that  great  injury  has  been  done  by  our 
methods  of  beneficiary  education.  We  believe  that 
every  beneficiary  student  ought  in  some  way  to  earn 
the  money  he  receives.  Then  it  should  not  be  a 
loan.  The  student  should  not  be  compelled  to 
enter  into  the  ministry  burdened  with  a  heavy  debt, 
and  so  be  prevented  from  starting  or  serving  a  poor 
mission,  but  be  necessitated  to  look  for  and  demand 
a  large  salar)^-. 

But  we  digress.  We  demand  more  than  a  mere 
desire  to  legitimate  the  preparatory  call.  The  fact 
is,  that  those  whom  God  undoubtedly  called  often 


aid. 


THK   pastor's  call.  63 

had  no  desire  at  all  for  the  work,  but  rather  shrank 
from  it.  Neither  Moses,  Jonah,  nor  Jeremiah  had  a 
burning  desire  for  the  work  for  which  God  wanted 
them,  (See  Ex.  iv.  10 ;  Jer.  i.  6  ;  Jonah  i.  1-3.) 
A.nd  such  humility  is  indeed  one  of  the  prominent 
characteristics  of  that  personal  piety  which  the  true 
pastor  needs.  (See  Acts  xx.  19  ;  Rom.  i.  14  ;  i  Cor. 
iii.  5,  6  :  xv.  9 ;  2  Cor.  ii.  16.)  Bishop  Simpson 
says  (Yale  Lectures) :  "  There  is  not  an  instance  in 
the  Holy  Writ  where  a  true  man  was  ever  anxious 
to  bear  the  divine  message.  He  alwa)'s  shrank 
from  it,  hesitated,  and  trembled." 

True  there  must  be  a  willingness  to  undertake 
the  work.  There  must  be,  in  a  sense,  an  earnest 
desire.     But  this    willingness   and    desire    do   not     A  divinely 

wrought 

spring  from  mere  impulse  or  emotion.  Neither  are  conviction, 
they  inspired  by  any  worldly  motive.  They  are 
rather  the  outgrowth  of  a  conviction  wrought  by 
the  Holy  Ghost.  This  conviction  that  the  Lord 
desires  and  demands  that  he  who  has  it  give  his 
life  to  the  work  of  the  ministry  presupposes  that 
personal  relation  to  the  Lord  described  above.  He 
is  made  to  realize  that  that  Lord  who  loved  him  and 
gave  Himself  for  him,  and  so  drew  him  unto  Him- 
self that  a  responsive  love  was  enkindled  in  his 
heart,  now  needs  him  as  an  ambassador  in  His  king- 
dom. He  has  not  of  himself  chosen  this  service, 
but  his  Lord  has  chosen  him  (John  xv.  16).     The 


64  THE   LUTHERAN   PASTOR. 

Holy  Spirit  has  wrought  it  in  upon  his  conscience. 
It  is  an  abiding  conviction  and  demand  of  conscience 
which  he  cannot  throw  off  without  the  loss  of  in- 
ward peace.  He  is  made  to  feel  that  it  would  en- 
danger his  soul's  salvation  and  be  disloyalty  to  God 
to  refuse.  Having  in  his  heart  a  deep  and  an  abiding 
love  to  Christ,  and  with  that  love  of  Christ  constrain- 
ing him  he  says  :  "  Here  am  I,  send  me  "  (Isa.  vi.  8  ; 
I  Cor.  ix.  1 6).  He  is  now  ready  to  say,  "  Thy  will 
be  done."  All  his  worldly  desires,  plans,  and  am- 
bitions are  laid  upon  the  altar  of  his  Lord.  He  is 
ready  now  to  go  on  through  evil  report  or  through 
Comfort  in.  good  report,  through  poverty  or  through  plenty,  into 
the  lowest  or  into  the  highest  place,  as  his  Lord  may 
list.  Such  an  one  will  make  or  find  a  way  to  get 
an  education.  He  is  willing  to  wait  as  well  as  to 
labor,  and  to  labor  while  he  waits.  He  has  a  right 
to  believe  that  he  has  the  preparatory  or  inner  call. 
He  may  confidently  and  joyfully  enter  upon  a  course 
of  preparation.  He  is  in  that  frame  of  heart  and 
mind  that  he  cheerfully  leaves  the  when  and  the 
where  of  his  entrance  upon  the  work  to  his  Lord. 
And  should  no  final,  external  call  come,  he  will 
willingly  serve  the  Lord  as  a  private  Christian  in 
the  church,  believing  that,  after  all,  he  was  mis- 
taken, and  that  the  Lord  does  not  now  need  him. 

Such  a  conviction  of  conscience,  then,  coming  to 
one  who  has  all  the  other  proper  qualifications  is  the 


THE   pastor's  call.  65 

surest  indication  of  an  inner  call.  How  is  this  con- 
viction brought  about  ?  Not  by  special  revelations,  whence  and 
voices,  visions,  nor  dreams.  It  is  not  immediate.  It  ^°^  ''  comes, 
is  wrought  by  the  Holy  Spirit  through  the  Word  of 
God.  It  may  come  suddenly,  but  more  generally  it 
is  a  growth.  The  Word  may  come  to  the  boy  or 
youth  through  a  sermon,  a  Sunday  school  lesson  or 
talk,  or  in  catechetical  instruction.  It  may  be  an 
earnest  private  word  from  parent,  pastor,  Sunday 
school  teacher,  or  friend.  It  may  be  a  word  that 
makes  him  see  as  never  before  the  value  of  the  soul 
and  the  greatness  and  solemnity  of  its  destiny.  He 
may  get  a  new  and  clearer  conception  of  what  it 
cost  the  Son  of  God  to  redeem  man.  The  truth 
that  it  is  God's  plan  that  salvation  is  to  be  brought 
to  man  by  man  may  deeply  impress  him.  The 
great  need  of  laborers  in  the  great  harvest-fields 
may  move  him.  The  Holy  Spirit  may  use  these 
or  other  divine  truths  to  awaken  and  deepen  the 
conviction  that  it  is  his  duty  to  give  his  life  to  the 
ministry.  As  this  conviction  grows,  and  he  yields 
himself  to  it,  he  also  sees  the  attractions  of  the 
work.  Having  the  love  of  Christ  in  his  heart,  he 
must,  of  necessity,  also  have  the  love  of  souls  re- 
deemed by  Christ.  He  will  count  it  a  privilege  to 
serve  Him  whom  he  loves,  even  in  the  lowest  place. 
He  will  count  it  an  honor  to  be  called  as  an  ambas- 
sador of  Christ,  a  minister  of  reconciliation.  He 
5 


Such  a  convic- 
tion gives 
assiirance. 


66  THE    LUTHERAN   PASTOR. 

will  count  it  a  joy  to  be  permitted  to  spend  his  life 
in  feeding  Christ's  lambs  and  sheep.  He  will  esteem 
it  the  highest  privilege  possible  to  mortal  man  to 
be  anointed  to  "  preach  good  tidings  to  the  meek, 
to  bind  up  the  broken-hearted,  to  proclaim  liberty  to 
the  captives,  and  the  opening  of  the  prison  to  them 
that  are  bound,  ....  to  comfort  all  that  mourn ; 
to  give  unto  them  beauty  for  ashes,  the  oil  of  joy 
for  mourning,  the  garment  of  praise  for  the  spirit 
of  heaviness"  (Isa.  Ixi.  1-3). 

But  the  desire  has  come  after  the  conviction  and 
the  joy  after  yielding  to  the  conviction.  Much  fear 
and  trembling  may  have  preceded  the  desire  and 
much  heaviness  the  joy 

Let  such  an  one  then  enter  earnestly  upon  a 
course  of  preparation.  Let  him  ever  bear  in  mind, 
that  his  Lord  and  Master  has  Himself  exercised  the 
office  of  the  ministry.  Let  him  take  the  ministry 
of  Christ  as  his  ideal.  Let  his  great  aim  and  ob- 
ject be  to  follow  in  His  footsteps,  to  be  as  his  Mas- 
ter. Let  this  be  the  end  and  aim  of  all  preparation. 
Let  him  learn  how  Paul  and  other  eminent  minis- 
ters of  Christ  followed  Him.  And  in  all  his  prepa- 
ration let  the  same  mind  be  in  him  that  was  also  in 
Christ  Jesus.  Let  him  beware  lest  the  diversions 
and  temptations  of  student  life  quench  his  love  and 
dampen  his  ardor.  Let  him  avoid  unchristian  com- 
panions and  amusements.     Let  him  not  neglect  the 


THE    pastor's  call.  67 

private  devotional  study  of  his  Bible,  and  of  the 
devotional  books  in  which  our  Church  is  so  rich.  forfeited. 
Let  him  from  the  beginning  be  a  man  of  prayer. 
Unless  he  follows  these  directions  there  is  danger 
that  he  may  lose  his  first  love,  and  that  having  begun 
in  the  spirit  he  may  end  in  the  flesh.  One  may  have 
had  the  inner  call,  but  have  lost  it,  and  so,  after  all, 
may  enter  into  the  ministry  as  a  hireling. 

And  let  the  church  again  lay  the  proper  stress  on 
the  inner,  preparator}'  call.  Then  will  there  be 
better  days  for  our  Zion,  Then  will  the  beauty  of 
the  Lord  our  God  be  upon  us  ;  then  will  He  estab- 
lish the  work  of  our  hands  upon  us.  Yea,  the  work 
of  our  hands,  He  will  establish  it. 

In  this  chapter  we  have  considered  the  inner 
or  preparatory  call.  We  have  noticed  that  its 
presence  requires  and  presupposes  certain  natu-^J^^^I^'^'^J^^" 
ral  and  spiritual  qualifications.  We  have  further  '''^^^  *^'ii^ 
seen  that  while  the  absence  of  the  qualifications 
argues  for  the  absence  of  the  call,  the  presence  of 
the  qualifications  does  not  necessarily  prove  the  call. 
And,  still  further,  that  even  where  there  seems  to 
be  the  greatest  possible  certainty,  the  call  to  the 
ministry  is  not  yet  complete.  It  is  at  best  a  call 
to  prepare.  It  is  preparatory  to  the  external 
or  church  call.  It  does  not  entitle  anyone  to 
enter  upon  the  work  of  the  ministry'.  For  this 
the  call  of   the  church  must  come.      And  if   this 


68  THE  LUTHERAN   PASTOR. 

does  not  come,  there  is  no  full  call  to  the  min- 
istry. 

But  while  we  admit  and  emphasize  this  as  the 

true   doctrine  of  the   call,  we   still  insist  just   as 

firmly    that,  where   no   inner   call    precedes,   the 

church's  call  is  a  mistake.     It  is  not  in  accordance 

^         ^        with  God's  will.     It  does  not  make  the  one  called 

Danger  from 

its  absence,  a  man  after  God's  heart,  an  able  minister  of  the 
New  Testament.  God  will  still  honor  and  work 
through  His  own  means  of  grace,  correctly  admin- 
istered, even  by  a  bad  man.  But  God  did  not  call 
him  for  the  edifying  of  the  body  of  Christ.  God 
may  sometimes  send  lying  spirits  and  lying  proph- 
ets as  a  judgment  upon  an  apostate  church  or  people. 
(See  I  Kings  xxii.  22,  23;  2  Chron.  xviii.  21,  22.) 
But  we  are  not  speaking  of  a  ministry  sent  as  a 
judgment,  but  of  a  ministry  of  reconciliation.  In 
this  God  does  not  want  blind  leaders  of  the  blind, 
thieves,  robbers,  hirelings  and  wolves.  And  if  the 
church  calls  such  she  makes  a  sore  and  grievous 
blunder  for  which  she  will  certainly  have  to  suffer. 


The 


CHAPTER  III. 
The  external  or  official  call. 

Having  considered  the  inner  or  preparatory  call, 
■we  come  now  to  the  external  call.  This  is  the 
Lord's  call'  to  enter  upon  the  work  of  the  ministry. 
Again,  we  ask,  How  does  this  call  come  ?  "Who  is 
properly  called  to  take  upon  himself  the  work  of 
the  holy  office  ?  And  how  can  he  know  that  he  is 
thus  called  of  God  ? 

Here  again  different  answers  meet  us. 

Here,  on  the  one  hand,  is  the  hierarchical  idea,     hierarchical 

'  '  theory. 

According  to  this,  the  ministry  perpetuates  itself. 

Only  those  already  in  the  office  can  put  others  into  it. 
In  the  Church  of  Rome,  and  also  in  the  Church  of 
England,  this  power  and  prerogative  are  entirely 
in  the  hands  of  the  bishops.  They  select,  examine, 
and  ordain  all  ministers.  They  claim  to  be  the  suc- 
cessors of  the  apostles.  No  one  is  a  true  minister 
of  Christ,  no  one  can  have  the  authority  or  power 
of  a  minister,  unless  he  is  in  this  apostolic  succes- 
sion. And  to  be  in  this,  it  is  necessary  to  be  or- 
dained by  a  bishop.  Whoever  has  not  been  thus 
episcopally  ordained  is  not  a  minister,  but  a  mere 
layman. 

(69) 


'JO  THE   LUTHERAN   PASTOR. 

Somewhat  akin  to  this  hierarchical  idea,  though 
holding  fast  to  the  parity  of  ministers,  is  the  doctrine 
of  a  self-perpetuating  ministry  as  held  by  certain 
IfUtheran  teachers,  e.g.^  Loehe  {Aphorisrneii  ueber 
die  Geistlichen  Aeniter)  ;  Muenchmeyer  i^Das  Ami 
des  Neuen  Testaments) ;  Vilmar  {Die  Lehre  vo?n 
Geistlichen  Amte).  (For  the  Romish  position,  see 
Moehler's  Symbolism,  Eng.  Trans.,  p.  299.  For 
the  Anglican,  Percival  on  Apostolic  Succession,  p. 
7.  Both  quoted  in  Jacobs'  on  Doct.  of  Luth.  Min- 
istry, pp.  6,  7.) 

On  this  idea  of  an  outward  succession,  Dr.  Jacobs 
says,  p.  7  :  "  We  cannot  help  but  acknowledge  that 
there  is  a  fascination  about  the  idea  of  an  outward 
The  true  succcssiou,  and  that  the  thought,  which  involun- 
tarily presents  itself  on  witnessing  an  ordination,  of 
the  long  line  of  hands  reaching  backward  from 
those  on  the  head  of  the  candidate,  is  a  very  pleasing 
one.  So,  too,  is  the  outward  succession  of  a  long 
line  of  pious  ancestors.  Yet  that  the  establishment 
of  the  claim  to  mere  outward  succession  carries  with 
it  no  weight,  the  New  Testament  repeatedly  teaches 
(Matt.  iii.  9;  John  v4ii.  37-39;  Rom.  iv.  12-16), 
The  necessity  of  an  outward  succession  is  an  Old 
Testament  idea ;  the  New  Testament  requirement 
is  that  of  an  inward  succession,  i.  e.^  a  succession  of 
faith  and  doctrine  (Rom.  iv.  16 ;  Gal.  i.  8).  Hence 
the  distinct  statement  of  the  Augsburg  Confession, 


succession. 


THE   pastor's  call.  7 1 

Art.  VII.,  that  the  only  marks  of  the  Church  are  the 
pure  preaching  of  the  Gospel  and  the  right  adminis- 
tration of  the  sacraments,  and  its  ignoring  of  an 
outward  succession  of  ministers  as  any  test  what- 
ever of  the  true  church." 

Chemnitz  says  (Loci  Theol.,  iii.,  p.  132) :  "  For  as 
there  will  always  be  a  church,  so  there  will  always 
be  pure  teachers.  But  these  promises  are  not  bound 
to  any  certain  persons,  to  any  certain  succession,  or  Not  cxtemaL 
to  any  certain  place.  For  Paul  siiys  to  the  elders 
of  Ephesus  (Acts  xx,  30  f)."  Chemnitz's  argument 
in  support  of  this  position  is  very  full,  and  alto- 
gether unanswerable.  (See  his  Locus  De  Ecclesia^ 
pp.  129-133;  Jacobs,  p.  7.) 

Gerhard  {^Loci  Theologici  De  Eccl.^  Sec.  V., 
§  190) :  "  The  succession  of  places  and  persons  is 
an  outward  and  mutable  accident,  nor  is  it  of  any 
importance  without  a  succession  of  doctrine.  .  .  . 
Those  are  to  be  regarded  true  successors  of  the 
apostles  who  sincerely  embrace  the  doctrine  and 
faith  of  the  apostles  as  contained  in  their  writings, 
even  though  they  have  not  that  outward  and  local 
succession.  ...  As  the  apostles  appealed  from 
the  local  and  outward  succession,  in  which  Caiaphas 
could  have  boasted,  to  a  doctrinal  and  inner  succes- 
sion, when  they  publicly  protested  that  they  taught 
'  none  other  things  than  those  which  the  prophets 
and  Moses  did  say  should  come,'  and  did  not  seek 


72  THE   LUTHERAN   PASTOR. 

ordination  of  Caiaphas :  so  also  to-day  in  the  Evan- 
gelical churches  we  justly  appeal  from  a  local  and 
personal  succession  to  a  doctrinal  succession." 

lb.  {^De  Ministerio  in  Ecclcsiastica^  Sec.  IX., 
§  129)  :  "  We  must  distingnish  between  a  personal 
and  a  doctrinal  succession.  The  latter  succession 
alone  is  necessary  and  sufficient  to  a  lawful  call." 
So  also  Quenstedt  {Theo.-Did.-PaL,  Part  IV.,  p.  410  ; 
Jacobs,  p.  8.) 

These  quotations  from  Dr.  Jacobs,  and  the  dogma- 
ticians  cited  by  him,  suffice  to  show  that  our  Church 
repudiates  a  hierarchical  and  external  succession. 
The  only  succession  she  acknowledges  is  a  succes- 
sion in  the  doctrine,  work,  and  spirit  of  the  apostles. 
In  rightly  administering  the  means  of  grace,  and 
thus  exercising  the  power  of  the  keys,  the  minister 
is  a  successor  of  Christ  and  of  His  apostles.  But 
this  does  not  make  the  ministry  a  self-perpetuating 
order.  God  does  not  call  the  minister  through  the 
ministry  alone. 

Directly  opposite  to  this  hierarchical  view  is  the 

one  that  identifies  the  ministry  with  the  spiritual 

The  theory     priesthood  of  believers.     Dr.  Jacobs  (Doc.  of  Minis- 
developed      '^ 
from  the       try,  p.  8)  says :  "As  extremes  often  meet,  so  the 

priesthood  of  •  .  •        •  r  j 

believers.  Romish  and  Anabaptist  theories  unite  m  confound- 
ing the  ministry  with  the  priesthood  ;  the  former  by 
establishing  a  hierarchical  order  of  ministers  who 
are  regarded  as  the  only  priests,  and  the  latter  by 


THE  pastor's  call.  73 

asserting  that  the  whole  community  of  spiritual 
priests  are  ministers.  Thus  the  Anabaptists,  at  the 
period  of  the  Reformation,  insisted  (from  i  Pet  ii. 
5,  9 ;  Rev.  i.  6)  that  all  believers  have  the  right  to 
exercise  the  public  ministry  of  the  Word,  and  that 
no  further  call  to  the  office  was  necessary.  This 
opinion  the  Augsburg  Confession,  in  Art.  XIV., 
plainly  condemns." 

"But  the  kindred  idea  that  the  spiritual  priesthood 
confers  upon  every  individual  believer  the  right  to 
exercise  the  ministry,  yet  that  for  the  sake  of  good 
order  this  right  should  not  be  assumed  by  all,  but 
only  by  a  limited  number,  to  whom  the  rest  would 

.  The 

delegate  these  their  rights,  has  caused  some  con-    transference 


fusion  in  the  discussion  of  this  subject.  Nothing 
can  be  clearer  than  the  antagonism  of  our  great 
Lutheran  divines  to  this  position,  nor  anything  be 
more  convincing  than  their  arguments  against  it." 
\  The  doctrine  here  combated  is  the  so-called 
"transference  theory."  German,  ^^ Uebertragu^tgs- 
lehre?''  It  makes  the  office  of  the  ministry  origi- 
nate in  the  congregation.  It  grows  out  of  the  con- 
gregation, and  is  only  a  function  of  the  congrega- 
tion. Every  believer  is  a  priest.  As  such  he  has 
a  right  to  preach,  administer  the  sacraments,  and, 
in  general,  exercise  the  office  of  the  keys.  This 
view  was  held,  with  more  or  less  consistency,  by 
Luther.     Dr.  Jacobs  (ib.,  p.  4)  says  that  Luther's 


theory. 


74  THE   LUTHERAN   PASTOR. 

language  is  "not  guarded  with  the  same  care  as 
that  of  the  later  dogmaticians.  He  quotes  Daniel 
(Codex  Liturgicus  Eccl.  Luth.,  p.  i)  thus  :  "  All 
who  have  diligently  studied  Luther's  books  know 
that  it  is  difficult  to  explain  clearly  what  that  great 
man  thought  concerning  every  subject." 

J.  Paludan-Mueller,  in  Der  Evangelische  Pfarrer 
und  seifi  Ami^  p.  31  ff,  says:  "Luther's  expres- 
sions concerning  the  office  of  the  ministry  are 
very  uncertain — sehr  schivankend — though,  as  a 
matter  of  course,  he  expresses  himself  in  his  usual 
decisive  manner  according  to  the  occasion  which 
calls  forth  his  words.     At  one  time  he  says  :     '  The 

Mueller  on 

Luther.  preacher  who  does  not  preach  is  no  more  a  preacher 
than  a  painted  man  is  a  man.'  At  another  time  he 
says  :  '  A  true  preacher  is  made  such  by  God,  goes 
out  from  God,  and  stands  before  God.'  Again 
he  says,  '  All  Christians  are  preachers,  and  all 
preachers  are  Christians.'  The  universal  priest- 
hood is  ever  emphasized  in  speaking  of  the  ministry 
of  the  Word.  Jesus  is  the  first  New  Testament 
priest.  All  who  are  baptized  are  made  partakers  of 
his  life,  and  are,  therefore,  priests.  Upon  them  de- 
volves the  right  and  the  duty  to  exercise  the  work 
of  the  ministry.  They  are  to  preach,  to  administer 
the  sacraments,  to  use  the  keys,  to  offer  sacrifice  and 
intercessory  prayer,  and  to  judge  all  doctrines  and 
teachers." 


THE  pastor's  call.  75 

"  Luther  is  right  in  rejecting  the  Romish  doctrine 
of  the  priesthood,  which  severs  the  ministry  from 
the  body  of  the  church,  makes  a  sacrament  of  ordi- 
nation, and  thus  brings  a  dualism  into  the  idea  of  the 
church.  He  is  right  also  in  insisting  that  the 
special  priesthood  or  ministry  is  within  the  general 
priesthood  of  believers,  and  has  no  indelible  char- 
acter. He  is  also  right  in  claiming  that  in  an  ex- 
ceptional case,  im  nothfall,  any  Christian  may  per- 
form ministerial  acts.  But  beyond  this  we  cannot 
admit  him  to  be  right.  He  can  make  no  clear  dis- 
tinction between  the  office  of  the  ministry  and  the 
universal  priesthood.  And,  therefore,  his  views  on 
the  ministry  could  not  maintain  themselves."  Such 
is,  freely  translated,  Paludan-Mueller's  estimate  of 
Luther's  doctrine  of  the  ministry. 

The  Rev.  Dr.  J.  A.  W.  Haas  says  of  Luther's  idea 
of  the  ministry  (see  his  paper  on  Ordination,  in  First  Ha^on 
General  Conference  of  Lutherans,  p.  234)  :  "  This 
realism  of  a  divine  gift  was  apparently  not  held  by 
Luther.  From  his  treatise  '  To  the  Christian  No- 
bility' (1520),  and  his  'Babylonian  Captivity' 
(1520),  through  the  tractate,  'Das  eine  chrl  versaml. 
od.  Gemeinde  Recht  n.  Macht  habe  alle  Lehre  zu 
urtheilen  u.  Lehrer  zu  benifen,'  and  his  'De  insti- 
tuendis  mmistris  ecdesuF^  etc.,  sent  to  the  Senate 
of  Prague  (both  1523),  to  the  polemic  '  Von  der 
Winkelmesse  u.  Pfaffenweihe '  (i533).  and  often  else- 


7^  THE   I.UTHERAN   PASTOR. 

where,  he  declares  the  right  of  all  believers  to  the 
ofi&ce,  because  of  the  spiritual  priesthood,  (Erl,  Ed., 
xl.  170  fif:  xlvii.  161),  and  sees  the  consecration 
{weihe)  in  the  call.  '  Ordo  est  ministeriu7n  et 
vocatio  ministronnn  ecclesicz?  .  .  .  Nevertheless 
Luther  emphasizes  the  divine  institution  and  call 
(Erl.  Ed.,  xxxi.  219  :  xl.  171).  In  part  this  counter- 
balances his  combative  position  against  the  hier- 
archy, in  which  as  well  the  ministry  as  ordination 
received  a  low  value  in  the  transference  theory. 
But  the  truer  constructive  thought  of  Luther 
appears  most  fully  in  his  Ordination  Formular, 
which  is  the  basis  of  most  later  orders  (Erl.  Ed., 
Ixiv.  290  ff)." 
Seckendorf  on       Seckendorf ,  in  his  History  of  Lutheranism,  says : 

Luther.  ,  .  ,. 

"  If  Luther  here  and  there  expresses  himself  very 
freely,  he  does  this  to  counteract  the  presumptuous 
claims  of  the  Romish  clergy  with  its  boast  of 
divine  sanction,  and  withal  a  corrupt  life.  Those 
radical  expressions  of  his  were,  however,  so  under- 
stood, explained,  and  modified,  that  they  created  no 
serious  offense." 

For  a  good  collection  of  the  most  important  pas- 
sages from  Luther  on  the  Minister's  Office  and  Call, 
see  Pastorale  Lutheri^  gathered  and  edited  by  M. 
Conrad  Parta,  pp.  3-44 ;  also  Walther's  Pastorale^ 
pp.  23-58 ;  also  Kostlin's  Luther's  Theology,  Vol. 
II.,  pp.  84-98  ;  and  Clerical  Office,  Index.    Luther's 


THE    pastor's  call.  77 

transference  theory  then  is    the    theory   that    the  ^ 

^  •'  Consequences 

ministry  is  nothing  more  than  an  exercise  of  the       of  ^^ 

transference 

rights  and  powers  which  belong  originally  to  the  theory, 
universal  priesthood,  which  rights  and  powers  that 
priesthood  has  delegated  to  the  minister,  merely y&r 
the  sake  of  order ^  becaiise  it  would  cause  disorder 
and  confusion  if  all  exercised  them.  The  minister 
thus  becomes  a  mere  mouthpiece  of  the  congrega- 
tion. He  is  its  servant,  and  amenable  to  it  for  all 
he  does.  It  is  but  a  short  step  from  this  position  to 
that  of  those  church  members  who  say  :  "  We  hire 
our  minister  by  the  year." 

Well  does  Dr.  Haas,  in  the  excellent  paper 
quoted  above  (p.  231),  say :  "  The  transference 
theory  has  been  developed  in  antithesis  to  Rome, 
and  in  it  Lutherans  have  agreed  with  the  Reformed. 
But  in  its  baldness  and  lack  of  connection  with  the 
means  of  grace,  it  becomes  essentially  Reformed, 
makes  the  ministry  an  organ  growing  out  of  the 
congregation,  which  ill  befits  the  divine  origin  of 
the  ministry,  and  ought  consistently  allow  only 
sacrificial  service.  In  it  the  main  accent  is  placed 
on  the  vocation,  of  which  ordination  is  the  attesta- 
tion. Apparently  it  is  in  harmony  with  the  Augs- 
burg Confession  (Art.  XIV).  But  the  call  is  there 
used  in  a  wider  sense  to  include  ordination,  which 
is  used  interchangeably  with  call  by  Luther  and 
Melanchthon  before  1535.     (Erl.  Ed.,  xxxi.  348  ; 


78  THE   LUTHERAN   PASTOR. 

C.  R.,  iii.  236  :  xxi.  103.)  The  adherents  of  the 
doctrine  of  transference  should  have  the  ordination 
performed,  as  ordered  in  the  Eighteenth  Article 
of  the  Second  Helvetic  Confession,  namely,  by  the 
lay  elders  of  the  congregation,  for  whose  Lutheran 
legitimacy  Walther  contended.  This  would  be  the 
attestation  of  the  spiritual  priests  properly  and 
directly,  though  it  is  not  the  practice  of  the  Luth- 
eran Church,  and  never  has  been.  Its  constant 
usage  of  ordination  by  the  ministry  alone  increases 
the  incongruity  of  transference  with  the  central 
place  of  the  means  of  grace  in  the  Lutheran 
system,  particularly  in  the  doctrine  of  the  Church, 
which  is  so  closely  bound  up  with  that  of  the 
ministry'." 

The  transference  theory  here  opposed  is  advo- 
cated with  more  or  less  consistency  and  modifica- 
tion, among  others,  by  Schleiermacher,  Hoefling, 
of  the  Harless,  Thomasius,  Palmer,  Achelis,  Luthardt,  et 
theory"*^^  «/.  In  the  United  States  it  is  held,  among  Luth- 
erans, by  Dr.  Loy  and  most  of  the  Ohio  Synod ; 
Dr.  Walther  and  the  Missouri  Synod.  It  was  not, 
however,  the  doctrine  of  the  Lutheran  dogmati- 
cians  of  the  sixteenth  and  seventeenth  centuries. 
We  select  only  a  few  lines  from  those  quoted  by 
Dr.  Jacobs,  pp.  8-15: 

Chemnitz,  Loci  Theologici  (Locus,  De  Ecclesiaj 
Cap.  iv.,  p.  T 19).     "  They  also  object,  but  Christ  has 


THE  pastor's  call.  79 

made  all  believers  priests  (Rev.  i.  6 :  v.  lo  ;  i  Pet. 
ii.  9),  and  the  office  of  priest,  among  other  things,  dogmaticians. 
is  to  teach  the  church  (Lev.  x.  10,  11  ;  Mai.  ii.  7).  I 
reply :  Paul  (i  Cor.  xii.  7,  8,  9,  29)  expressly  writes 
that  God  does  not  give  to  all  the  gift  of  explaining 
the  Scriptures,  but  that  for  the  advantage  and 
edification  of  the  church  He  distributes  in  different 
ways  the  gifts  of  His  spirit.  So  in  Eph.  iv.  11. 
Peter  also  explains  his  own  words,  that  all  Chris- 
tians are  priests  ;  not  that  all  should  promiscuously, 
without  a  peculiar  call,  discharge  the  duties  of  the 
ministry,  but  that  they  should  offer  the  spiritual 
sacrifices  which  aie  described  (Rom.  xii.  i  and 
Heb.  xiii.  15,  16).  .  .  .  But  to  administer  those 
things  which  belong  to  the  public  ministry  of  the 
Word  and  sacraments  is  not  commanded  to  all 
Christians  in  general ;  as  those  two  passages  (i  Cor. 
xii.  7,  8,  9,  29  and  Eph.  iv.  11)  above  cited  clearly 
show.  Nor  is  the  general  call,  which  all  believers 
receive  in  baptism,  sufficient  for  the  ministry,  but  a 
peculiar  call  is  required,  as  has  been  already  shown 
(Jas.  iii.  i).  But  it  is  of  advantage  to  consider 
why  it  is  of  so  much  importance  that  the  minis- 
ter of  the  church  should  have  a  lawful  call.  For 
we  must  not  think  that  this  happens  from  any 
human  institution,  or  only  for  the  sake  of  order. 
But  the  reasons  are  of  the  greatest  importance,  the 
consideration  of  which  teaches  us  many  things." 


8o  THE   LUTHERAN   PASTOR. 

Gerhard   (Loci  Theologici,   Locus  xxiii.,   Cotta 
xii.  2,  65,  Preuss  vi.  43) :    "  Spiritual  priests  offer 

spiritual  sacrifices Such    are   prayers 

(Ps.  cxli.  2  ;  Rev.  v.  8  :  viii.  4) ;  giving  of  thanks 
(Heb..  xiii.  15);  alms  (Phil.  iv.  18;  Heb.  xiii,  16); 
mortification  of  the  old  man  (Rom.  xii.  i) ;  martyr- 
dom endured  for  Christ's  sake  (Phil.  ii.  17  ;  2  Tim. 

Spiritual  irr-11111 

priests  not  all  IV.  6).     Such  sacnfices  can  be  offered  by  all  the 

pious,  as  by  spiritual  priests Although 

indeed  the  preaching  of  the  Gospel  belongs  also  to 
spiritual  sacrifices  (Mai.  i.  1 1  ;  Rom.  xv.  i6),  yet 
from  the  appellation  of  spiritual  priests,  ascribed  to 
all  the  pious,  it  cannot  be  inferred  that  to  all  belongs 
this  spiritual  sacrifice^  namely^  the  preaching  of 
the  Gospel  in  the  public  congregation  of  the  church, 
inasmuch  as  the  reason  for  the  name  is  derived 
from  the  spiritual  sacrifices  which  all  can  offer,  but 
not  from  that  which  is  in  no  way  common  to  all 
(i  Cor.  xii.  29) ;  all  believers  are  spiritual  priests, 
and  yet  all  are  not  on  this  account  teachers  or 
prophets,  since  not  all  are  instructed  in  the  gift 
of  prophecy  or  called  to  the  ministry  of  the  church 
(Eph.  iv.  11).  Therefore,  as  not  all  are  prophets 
or  apostles,  so  also  not  all  are  pastors  and  teachers. 
Nor  is  there  any  force  in  the  objection  that  Peter 
adds  that  the  pious  are  a  royal  priesthood,  etc.  For 
we  must  distinguish  between  {a)  the  general  com- 
mand and  call,  which  all  the  pious  receive  at  their 


Ministers 


THE   pastor's  CALT..  8 1 

reception  of  Christianity,  and  by  which  it  is  re- 
quired of  them  to  proclaim  the  praises  of  God,  to 
repay  Him  by  whom  they  have  been  called  to  the 
fellow^ship  of  the  church,  by  words  and  deeds  to  con- 
fess Him,  privately  to  instruct  their  owni  families  in 
true  piety  (Deut.  vi.  7) ;  to  be  careful  that  the 
Word  of  God  dwells  in  them  richly  in  all  wisdom, 
and  that  they  teach  and  admonish  one  another  in 
psalms  and  hymns  and  spiritual  songs  (Eph.  v.  19  ; 
Col,  iii.  16) ;  and  that  they  comfort  each  other  by 
the  Word  of  God  (i  Thes.  iv.  18,  etc.) ;  and  (b)  the    must  have  a 

^         ,     ^  '  ^  '  ^   ^  special  call. 

special  call  by  which  it  is  demanded  that  the  min- 
istry of  the  Word  and  Sacraments  be  administered 
in  the  public  assembly  of  the  church,  according  to 
the  public  consent  of  the  church,  by  certain  per- 
sons fit  for  it ;  and  that  this  call  is  not  common  to 
all  Christians  is  evident  from  i  Cor.  xii.  29  ;  Eph. 
iv.  II ;  Jas.  iii.  i. 

"  To  this  special  call  belongs  the  administering  of 
the  sacraments,  as  is  inferred  from  i  Cor.  iv.  i. 
Now  the  mutual  administering  of  the  sacraments  is 
nowhere  either  commanded  or  permitted  to  all  be- 
lievers. Therefore,  the  public  ministry'  of  the 
Word  also  does  not  pertain  to  all." 

Hollaz  {Exanien  Theologicum,  De  Ministerio 
Ecclesiastico)  answers  the  Anabaptists  thus :  "  (i) 
We  make  a  distinction  between  priests,  so  called 
by  reason  of  their  ecclesiastical  office,  and  by  rea- 


82 


THE   LUTHERAN    PASTOR. 


Transference 
theory-  not 
Scriptural. 


son  of  spiritual  sacrifices.  All  Christians  are  priests 
by  reason  of  spiritual  sacrifices,  such  as  prayers, 
praises,  alms,  mortifications  of  the  body  ;  but  not 
all  are  priests  by  reason  of  the  public  ecclesiastical 
office.  For  to  women  also  belongs  the  priesthood 
with  respect  to  spiritual  sacrifices,  but  not  by  rea- 
son of  the  ecclesiastical  office  (i  Tim.  ii.  12).  (2) 
Christians  are  called  not  only  priests,  but  also  kings 
before  God.  If,  therefore,  even  when  there  is  no 
case  of  necessity,  Christians  are  permitted,  on  ac- 
count of  their  spiritual  priesthood,  to  perform  acts 
belonging  to  the  ecclesiastical  priesthood,  it  follows 
that  the  same  persons,  on  account  of  their  spiritual 
kingship,  can  equally,  even  when  there  is  no  neces- 
sity, perform  acts  pertaining  to  a  political  king- 
dom, from  whence  execrable  anarchy  would  result." 
For  further  discussion  of  this  point,  see  Chemnitz, 
Gerhard,  and  Hollaz,  as  quoted  by  Jacobs,  pp.  1-12, 
It  is  clear  from  these  citations  that  this  transference 
theory  is  not  held  by  our  older  theologians.  Neither 
have  we  been  able  to  find  any  ground  for  it  in  Holy 
Scripture.  Where  is  there  a  single  proof  that  the 
congregation,  made  up  of  believing  priests,  does  on 
that  account  possess  the  right  to  exercise  the  ordi- 
nary functions  of  the  ministry  ?  Where  is  the 
proof  that  the  ministr}'  is  created  by  the  congrega- 
tion? Where  is  it  written  that  the  minister  is 
amenable  to  the  congregation?     If  the  congrega- 


THE   pastor's  call.  83 

tion  of  laymen  alone  makes  the  minister,  then  it 
can  also  unmake  or  depose  him  from  his  office. 
The  whole  theory  is  unscriptural  and  unhistoric. 
Only  the  fanatical  sects  which  have  a  low  view  of 
the  means  of  grace  can,  with  any  consistency,  hold 
such  a  view. 

But,  as  is  clearly  seen  from  the  many  proof  pas- 
sages cited  above,  the  ministry  is  a  life-vocation  of 
certain  qualified  men,  who  are  called  out  from  the 
general  priesthood  into  this  holy  office. 

True  it  is,  as  Loehe  says  (Neue  Aphorismen,  p. 
43) :  "  Doubtless,  in  those  early  times,  all  who  had  chwjT" 
breath  preached,  and,  by  virtue  of  the  universal 
priesthood,  declared  the  wonderful  works  of  God. 
But  in  advance  of  all,  and  at  the  head  of  all,  stood 
the  apostles  and  official  preachers.  The  whole 
ocean  of  light  waved  around  them.  There  were 
incitements  and  awakenings  without  the  official 
ministers.  But  no  sooner  were  these  movements 
effective  than  the  official  ministry  took  the  lead." 

Dr.  Th.  Harnack  (Praktische  Theologie,  Vol.  L, 
p.  93)  says :  "  Office  and  officehood  (Amt  und 
Amtsthunt)  are  confounded  essentially  in  the  col- 
legial  or  transference  theory,  which  gives  the  office 
an  existence  for  the  sake  of  external  order  and  finds 
its  origdn  in  the  congregation.  .  .  .  But,  in  thus  bas- 
ing the  office  on  mere  human  order,  we  really  learn 
nothing  of  the  office  itself,  what  it  is  in  itself  or 


84  THE   LUTHERAN   PASTOR. 

whence  it  comes.  A  purely  human  right  to  officiate 
in  a  given  congregation  might  be  thus  established. 
But  the  church's  office  is  something  essentially  dif- 
ferent. If  the  transference  theory  is  correct,  then 
does  ordination  become  in  fact  the  robbing  of  the 
many  for  the  benefit  of  the  one.  But  we  contend 
that  the  believing  church  member  forfeits  nothing 
at  all  of  his  right  or  privilege  as  a  priest.  On  the 
contrary,  the  office  of  the  ministry  is  intended  to 
Congregation   jjgjp  j^ji^  ^q  attain  to  an  ever  fuller  appropriation 

not  prior  ^  x  x       j. 

to  office.  and  enjoyment  of  his  rights  and  privileges.  For 
the  ministry  is  given  for  the  edifying  of  the  body 
of  Christ,  and  so  of  each  individual  in  that  body 
(Eph.  iv.  II,  12).  The  congregation  may  have  a 
right  to  erect  an  office,  but  it  has  no  right  in  itself 
to  give  power  to  administer  the  grace  of  God.  .  .  . 
Though  the  office  demands  qualifications,  yet  we 
cannot  admit  that  it  only  exists  for  the  sake  of  an 
orderly  exercise  of  these  qualifications.  Neither  do 
we  admit  that  the  church  existed  before  the  office. 
The  office  and  the  church  originated  together.  The 
gifts  were  not  given  to  the  church  that  she  might 
create  the  office  with  them,  but  that  she  might  ef- 
fectively exercise  the  office  already  established  b}' 
her  Lord  .  .  . 

"  The  church  really  has  an  office,  not  because  she 
has  persons  qualified  for  its  exercise,  but  because 
she  has  the  means  of  grace  and  the  command  of 


THE   pastor's  call.  85 

the  Lord  to  administer  them.  .  .  .    The  office  does 

not  presuppose  the  church,  nor  does  the  priesthood 

of    believers    presuppose    or   originate    the    office. 

Rather  this  priesthood  presupposes  the  qualifications 

for  the  proper  administering  of  the  office.     For  he 

who  would  be  a  trul}^  fit  bearer  of  the  office  must 

be  a  real  and  living  member  of  the  body  of  Christ. 

Only  in  this  character  and  condition,  only  by  virtue 

of  the  church,  called  and  authorized  by  her,  can  he 

exercise  a  right  which  belongs  not  to  him  but  to  the 

church."  * 

\    A  mediating  position  between  the  hierarchical 

and  the  transference  theory  is  the  one  that  claims    given  by  the 

that  the  call  is  given  by  the  church.^ 

We  are  speaking  of  the  external  call.  We  do 
not  forget  that  God  instituted  the  office,  that  He 
selects  and  inwardly  calls  men  into  this  holy  office. 
Those  thus  elected  by  God  are  made  willing.    They 

*  The  whole  discussion  of  the  ministry  by  Harnack  (pp. 
87-100,  Vol.  I.,  Praktische  Theologie)  is  well  worthy  of  careful 
study.  For  an  exhaustive  discussion,  from  a  strictly  confessional 
standpoint,  see  Philippi  Glaubenslehre,  Vol.  V.  3,  pp.  48  f,  122  f, 
132  f,  139  f,  149,  203  f,  223  f.  In  fact,  the  292  pages  of  this 
little  volume  are  a  storehouse  of  information  on  the  true  doctrine 
of  the  church  and  her  ministry.  They  collect,  arrange,  and  dis- 
cuss about  all  that  is  said  in  the  New  Testament,  in  the  Confes- 
sions, and  by  our  theologians.  Philippi  himself  agrees  in  the 
main  with  the  position  of  the  dogmaticians  cited  above,  as  to 
the  call.  The  call  does  not  come  through  apostolic  or  hierarchic 
succession.  Neither  does  it  come  by  the  general  priesthood 
giving  up  certain  rights  and  privileges,  and,  for  the  sake  of 
order,  delegating  them  to  the  ministry. 


church. 


alone. 


86  THE   I<UTHERAN    PASTOR. 

offer  themselves  to  prepare  for  the  work.  If  God 
has  really  called  them  inwardly,  there  must  and 
will  follow  an  outward  call. 

This  does  not  come  from  the  ministry  alone,  as 

Not  by  the  -^  ' 

ministry  we  have  Seen  above.  Neither  does  it  come  from  the 
laity  alone,  as  we  have  also  seen.  It  must  come 
from  the  church.  But  the  church  is  neither  the 
ministry  without  the  people  nor  the  people  without 
the  ministry.  The  Constitution  of  the  General 
Council  of  the  Evangelical  Lutheran  Church  in 
America,  in  its  Principles  of  Faith  and  Church 
Polity,  says  (Of  Ecclesiastical  Power  and  Church 
Government,  IV.,  V.) :  "  The  primary  bodies 
through  which  the  power  is  normally  exercised, 
which  Christ  commits  derivatively  and  ministe- 
rially to  His  church  on  earth,  are  the  congregations. 
The  congregation,  in  its  normal  state,  is  neither  the 
pastor  without  the  people  nor  the  people  without 
the  pastor. 

"  In  congregations  exist  the  right  of  representa- 
tion. In  addition  to  the  pastor,  who  by  their 
voluntary  election  is  already,  ex  officio^  their  repre> 
sentative,  the  people  have  the  right  to  choose  repre- 
sentatives from  their  own  number  to  act  for  them, 
under  such  constitutional  limitations  as  the  congre- 
gation approves." 

Christ  then  exercises  His  power  to  call  men  into 
the  ministry  through  the  church.     The  church  may 


THE   pastor's  call.  87 

exist  either  in  the  congregation  or  in  the  represen- 
tative church  made  up  of  ministers  and  lay  repre- 
sentatives of  congregations.  Either  the  congrega- 
tion, as  defined  above,  not  without  a  pastor,  or  the 
representative  body,  made  up  also  of  pastors  and 
people,  has  the  right  to  extend  the  outward  call. 
That  this  is  good  Lutheran  and  Scriptural  doctrine 
will  appear  from  a  few  citations  from  our  theolo- 
gians. 

The  call  comes  not  from  the  ministry  alone. 
Chemnitz  {Examen  De  Sacramento  Ordinis,  Pr.  chemnitz. 
485) :  "  The  question  in  this  place  is,  by  whose 
voice  and  suffrage  ought  the  election  and  call  to  be 
made  so  that  it  can  be  determined  to  be  divine,  i.  e.^ 
that  God  Himself,  through  these  means  chooses, 
calls,  and  sends  laborers  into  His  harvest  ?  In  Holy 
Scripture  there  are  certain  and  clear  examples  per- 
taining to  this  subject."  He  then  refers  to  the 
election  of  Matthias  in  the  place  of  Judas  (Acts  i.) ; 
to  the  election  of  the  deacons  (Acts  vi.)  ;  to  the 
appointment  of  presbyters  in  every  church,  by 
Paul  and  Barnabas  (Acts  xiv).  He  claims  that 
X.€ipoTovT]cravr€'i  there  used  means  election  made  by 
vote,  as  also  2  Cor.  viii.  19.  He  also  cites  the  selec- 
tion of  Barnabas  and  Saul  as  commissioners  to  the 
church  of  Antioch. 

Chemnitz  (L.  T.,   De  Ecclesia,  iii.  123) :  "  Inas- 
much as  the  ministers  are  not  the  whole  church, 


88  THE   I.UTHERAN   PASTOR. 

but  only  a  part  of  it  (Eph.  iv.  ii),  neither  are  they 
Lords  of  the  church,  but  helpers  and  overseers 
(2  Cor.  i.  24 ;  i  Peter  v.  3)  ;  therefore,  they  neither 
can  nor  ought  to  assume  the  mediate  call  to  them- 
selves alone,  the  remaining  members  being  ex- 
cluded." 
Baier.  Baier  (Comp.  Th.  Pas.,  De  Min.  Ecc.,  §  iii.  {c)  ) : 

"  If  we  consider  that  the  church  is  a  republic,  and 
that  the  ministers  of  the  Word  are  as  it  were  the 
magistrates  or  managers  of  the  public  business,  on 
whom  the  entrusted  care  of  the  whole  State  rests, 
it  is  easily  understood  that  the  power  of  appointing 
these  resides,  in  itself  and  by  its  own  nature,  in  the 
entire  churchy  neither  does  it  belong  to  any  part 
unless  transferred  to  a  certain  part  by  the  common 
consent  of  all." 
Quenstedt.  Quenstedt    (Theo.  Div. — Pol.,  De  Min.    Ecc,  q. 

ii.) :  "  The  power  of  electing  and  calling  ministers 
of  the  Word  by  divine  right  is  not  in  the  power  of 
the  priests  or  ecclesiastical  order  alone." 
Hoilaz.  Hollaz  {Exainen  De  Min.  Ecc,  q.  vii.)  mentions 

the  following  argument  of  the  Papists,  and  replies : 
"  '  The  apostles  appointed  bishops  without  the  vote 
of  the  magistracy  and  people,  e.  g.^  Paul  appointed 
Titus  bishop  in  Crete  (Titus  i.  5),  therefore  bishops 
and  pastors  are  at  the  present  day  to  be  called  with- 
out the  vote  of  the  people.'  "  We  reply  :  "  There 
is  a  distinction  between    a    church  which  is  to   be 


THE   PASTOR'S  CALL.  89 

planted^  or  first  established,  and  one  which  has  been 
planted  and  established.  When  a  church  was  first 
to  be  planted  and  established  among  the  heathen, 
the  vote  of  the  people  was  not  to  be  expected,  and 
the  authority  of  an  unbelieving  magistracy  was  not 
to  be  regarded.  When  the  apostles  seftt  bishops  atid 
pastors  to  people  who  were  yet  to  be  converted  the 
consent  of  the  hearers  was  not  required  ;  but  wheit 
the  church  had  beeti  planted  and  established^  they 
did  not  send  forth  ministers  to  the  churches  without 
the  consent  of  the  people  (Acts  i.  24 :  vi.  3  :  xiv. 

23)." 

Neither  does  the  call  proceed  from   the  people 

alone.  Chemnitz  {Examen  De  Sacramento  Ordinis,  lai^  afone? 
ut  supra)  :  "  But  they  "  (/.  e.,  the  apostles)  "  do  not 
renounce  the  care  of  the  call,  and  leave  it  to  the 
blind  and  confused  pleasure  of  the  common  people  or 
multitude^  but  they  are  as  it  were  the  directors  and 
controllers  of  the  election  and  call ;  for  they  give 
the  doctrine  and  rule,  according  to  which  the  latter 
should  elect." 

Chemnitz  (L.  T.,  De  Ecclesia,  iii.,  p.  123) :  "  It  is 
certainly  and  clearly  evident,  both  from  the  com- 
mands and  examples  of  Scripture  (Titus  i.  5 ;  i 
Tim.  iv.  14  ;  2  Tim.  ii.  2  ;  Acts  xiv.  22),  that  those 
who  are  already  hi  the  ministry  and  profess  the 
sacred  doctrine  should  be  e77tployed  whenever 
through  a  mediate  call  the  nmtistry  is  C7itrusted  to 


whole  church. 


90  THE   LUTHERAN   PASTOn. 

anyone.  ....  Therefore,  the  election  and 
call  of  ministers  of  the  church  should  not  be  sub- 
mitted either  to  the  ministers  alone 

or  to  the  ignorance  and  inconsiderateness  of  the 
promiscuous  multitude  alone," 

Gerhard  (De  Min.  Ecc,  §  86) :  "  In  general,  we 
say  that  neither  to  the  presbytery  alone  nor  to  the 
magistracy  alone,  much  less  to  the  judgment  of  the 
prom,isctious  and  ignorant  multitude^  is  the  appoint- 
ment of  ministers  to  be  submitted,  but  the  right  to 
Bnt  by  the  g^vc  the  Call  bclougs  to  the  whole  church."  So 
also  Quenstedt  and  Hollaz,  passim.     (See  Jacobs, 

PP-  3033-) 

Further  quotations  are  made  by  Dr.  Jacobs  from 

our  theologians  to  show  that  the  whole  church,  both 
ministers  and  people,  properly  calls  men  into  the 
office.  Where  Church  and  State  are  united  devout 
Christian  rulers  also  have  a  voice  in  the  selection. 
This  at  least  has  been  and  is  the  custom.  But, 
while  they  can  show  examples  from  the  Old  Testa- 
ment for  State  authority  in  the  church,  there  is  none 
in  the  New.  And  it  does  not  seem  to  be  in  har- 
mony with  the  nature  of  the  church  to  have  civil 
officers  interfere  in  her  work.  The  civil  sphere  is 
altogether  distinct  and  separate  from  the  ecclesias- 
tical.    Christ's  kingdom  is  not  of  this  world. 

To  show  that  both  ministry  and  people  have  a 
part  in  extending  the  outward  call,  and  that  all 


THE   PASTOR'S  CALL.  9I 

should  be  done  according  to  a  definite  order,  we  give 
a  few  more  citations  from  pp.  33-40  of  Dr.  Jacobs' 
Tract 

Chemnitz  {Examen  De  Sacramento  Ordinis,  Pr. 
485) :  "  It  is  useful  to  observe  this  fact  in  the  his-     Chemnite. 
tory  of  the  apostles,  that  the  ministers  and  the  rest 
of  the  church  sometimes  concurrently  elected  those 
whom    they  judged    suitable,    as   Acts    i.      Some- 
times the  church  proposed  and  selected  them,  and 
the  election  was  submitted  to  the  judgment  of  the 
apostles    for   approval,    Acts  vi.      But    often    the 
apostles,  who  could  judge  better  concerning  these 
matters,  proposed  to  the  churches  those  whom  they 
judged  to  be  suitable  for  the  ministry,  and  when  the 
vote  and  consent  of  the  church  were  added,  the  call 
was   ratified.     Thus    Paul    sends  Timothy,  Titus, 
Sylvanus,  etc.,  to  the  churches.     Thus  in  Acts  xiv. 
elders  are  proposed   to  whom  the  church  agrees, 
XeipoTovia.       Sometimes    also    some    offered   their 
work  to  the  church  (i  Tim.  iii.  i).     Yet  always  in 
the  time  of  the  apostles  the  consent  of  the  church 
and  the  judgment  and  approval  of  the  presbytery 
accompanied  and  were  necessary  to  a  lawful  call. 
Thus  Titus  was  appointed  to  govern  and  direct  the 
election  of  elders  in  Crete,  so  that  this  might  be 
done  in  a  proper  way,  and  that  he  might  confirm 
the  election  properly  made.     For  in  reference  to  the 
appointment  of  elders,  Paul  (Tit.  i.)  uses  the  same 


92  THE  LUTHERAN   PASTOR. 

word  which  is  found  in  Acts  xiv.,  where  mention  is 
made  at  the  same  time  both  of  Xeiporovia  and  the 
appointment  of  elders.  And  he  commands  Titus 
to  rebuke  those  sharply  who  are  not  sound  in  the 
faith  and  do  not  teach  what  they  should,  z.  e.,  as  he 
more  clearly  says  (i  Tim.  v.  22). 

"  These  examples  of  apostolic  history  clearly 
show  that  the  election  or  call  belongs  to  the  whole 
church  in  a  fixed  manner,  so  that  in  the  election  or 
call  both  presbyters  and  people  may  have  their  own 
parts.  .  .  . 

"  But  where  in  the  time  of  the  apostles  the  priests 
were  idolatrous,  the  magistracy  impious,  and  the 
people  walking  in  darkness,  there  in  the  beginning 
the  ministry  could  not  be  established  through  such 
an  election,  but  either  the  apostles  went  thither,  or 
sent  others  elsewhere  properly  chosen,  in  order  that 
these  might  first  lay  the  foundation.  Thus  (Acts 
xiii.)  Paul  and  Barnabas  are  sent  to  the  Gentiles, 
and  (Acts  xi.)  the  Gospel  is  thus  spread  to  Phenice, 
Cyprus,  and  Antioch.  Thus  Paul  had  many  per- 
sons about  him  whom  he  sent  hither  and  thither  to 
the  churches.  But  when  the  churches  had  been  for 
some  time  founded,  the  ministry  was  established  in 
the  manner  which  we  have  stated  (Acts  xiv.)." 

Gerhard  (L.  T.,  De  Min.  Ecc,  §  86)  proves  that 
Gerhard.       the  laity  also  should  participate  in  the  call : 

"  I.  From  the  Scriptures,     (i)  The  delivery  of 


THE  pastor'vS  call.  93 

the  keys  to  the  whole  church.  (Compare  Matt.  x\'i. 
19  with  xviii.  17,  18  ;  i  Cor.  v.  4,  5  ;  2  Cor.  ii.  6).  (2) 
From  the  testing  of  the  teachers.  Whoever  is 
charged  with  the  duty  of  distinguishing  teachers 
from  seducers,  of  testing  sound  doctrines,  of  distin- 
guishing the  voice  of  Christ,  the  chief  Shepherd, 
from  the  voice  of  false  shepherds,  of  following  no 
other  but  fleeing  from  him,  of  anathematizing 
those  who  preach  a  Gospel  other  than  that  which  Teaching  of 
was  preached  by  the  apostles,  has  the  duty  assigned  Testament 
him,  in  his  own  manner  and  order,  to  call  ministers 
of  the  church.  But  by  the  force  of  the  divine  com- 
mand, all  the  former  duties  rest  upon  the  sheep  of 
Christ  or  hearers  (Matt.  vii.  15  ;  John  v.  39  :  x.  27  ; 
Gal.  i.  9;  I  Thes.  v.  19,  21  ;  i  John  iv.  i  ;  2  John 
10,  11).  Therefore  the  latter  dare  not  be  denied 
them.  (3)  From  the  name  of  ministers.  They  are 
ministers  of  the  church,  and  therefore  the  church 
must  have  the  right  to  call  them  (i  Cor.  iii.  21,  22  ; 
2  Cor.  i.  24 ;  i  Pet.  v.  2,  3).  (4)  From  the  advan- 
tage of  the  hearers.  If  the  minister  is  to  have  a 
good  report  of  those  that  are  without  (i  Tim.  iii.  7), 
how  much  more  necessary'  is  it  that  he  should  have 
this  report  of  the  church  over  which  he  is  to  pre- 
side. ...  (6)  The  calling  of  ministers  with  the 
consent  and  by  the  vote  of  the  church  over  which 
they  are  appointed  cherishes  mutual  concord  be- 
tween hearers  and  pastors,  and  removes  dissension. 


94  THE   LUTHERAN   PASTOR. 

II.  From  the  practice  of  the  apostles  (Acts  i.  23 : 
vi.  3  :  xiv.  23).  Each  of  these  passages  is  explained 
at  great  length,  and  the  exceptions  of  Bellarmine 
against  their  application  in  this  connection  are  re- 
futed. III.  The  practice  of  the  primitive  church 
is  proved  from :  (i)  The  decrees  of  the  councils. 
(2)  The  sayings  of  the  fathers.  (3)  Approved  ex- 
amples of  a  lawful  call." 

Chemnitz  (L.  T.,  De  Ecclesia,  iii.  123):  "  Inas- 
The  order  of  much  as  God  is  not  a  God  of  confusion,  but  of 
^^^^'  order  (i  Cor.  xiv.  2,3)-  In  order  that  all  things  be 
done  decently  and  in  order,  the  matter  of  the  elec- 
tion and  call  of  ministers,  both  in  the  time  of  the 
apostles  and  since  their  times  in  the  older  and  purer 
church,  was  always  transacted  in  a  certain  order  dy 
the  chief  members  of  the  church  in  the  name  and  by 
the  consetit  of  the  eiitire  church.  Thus  (Acts  i.  22) 
Peter  presents  a  description  of  the  character  of  the 
person  who  should  be  chosen ;  and  afterward  the 
apostles,  together  with  the  church,  make  the  choice. 
Acts  vi.  3,  the  apostles  propose  the  election  of 
deacons  to  administer  the  external  affairs  of  the 
church  ;  they  also  describe  of  what  character  these 
persons  should  be,  and,  according  to  that  rule,  the 
church  elects.  But  afterward  they  submit  those 
whom  they  have  elected  to  the  judgment  of  the 
apostles,  who  confirm  the  election  by  their  ap- 
proval.    Often  the  apostles  also  proposed  suitable 


THE   pastor's  call. 


95 


persons  to  the  church.  Thus  Paul  sent  Titus, 
Timothy,  Sylvanus,  and  others  ;  and  the  church 
afterward  approved  this  election  by  its  vote  and 
consent  (\cts  xiv.  23;  2  Cor.  viii.  19).  Titus  is 
proposed  with  another  to  convey  alms  to  Jerusalem, 
and  the  church  agrees.  Thus  nevertheless  the  elec- 
tion was  made  by  the  church,  but  yet  in  a  definite 
order." 

Ouenstedt  (T.  D.— P.,  De  Min.  Ecc,  IV.,  p.  402)  : 
*'  To  avoid  confusion  in  the  election  of  bishops  and 
presbyters  there  have  been  established  church  con- 
sistories or  presbyteries,  composed  of  honored  eccle- 
siastical and  political  men,  who  represent  the 
church  and  are  charged  with  the  duty  of  furthering 
the  business  of  the  church,  and  inquiring  into  the 
studies,  the  life,  and  the  character  of  those  who  are 
to  be  ordained." 

Page  403  :  "  Bishops  or  teachers  cannot  alone 
represent  the  church,  since  the  hearers  also  are  in- 
cluded in  the  definition  ;  but  the  presbytery  can 
represent  the  church  to  which  belong  not  only  those 
who  labor  in  the  Word,  but  also  the  elders,  /.  .?.,  very 
highly  respected  members  of  the  church  set  over 
the  business  of  the  church,  who,  together  with  the 
ministry,  constitute  the  presbyter>',  or,  as  we  at 
present  call  it,  the  Consistory.  So  also  Baier  (De 
Ecclesia,  §  30,  XXX.). 

We  are  not  yet  done  with  the  external  call. 


Through 
consistory, 
presbytery, 

or  synod. 


96  THE   IvUTHERAN   PASTOR. 

I  Our  theologians  also  insist  and  agree  that  the  call 

Tlie  call  must  .  .  .        .     ,       - 

be  to  a  certain  must  be  to  a  certain  place.  This  point  indeed  seems 
so  self-evident  that  it  ought  to  require  no  proof.  If 
the  church  calls  a  man,  the  call  must  be  to  a  defi- 
nite work.  We  cannot  conceive  of  a  definite  work 
without  a  specified  place.  To  call  one  into  the 
ministry  in  order  that  he  might  exercise  that  voca- 
tion at  large,  wherever  he  lists  or  can  find  a  tempo- 
rary hearing,  would  be  to  put  an  end  to  all  order. 
Then  would  every  pastor  have  the  right  to  come 
into  the  parish  and  interfere  with  the  work  of  every 
other  pastor.  It  would  mean  to  encourage  disaffec- 
tion, division,  and  strife.  It  would  mean  a  whole- 
sale sanction  of  personal  interference  and  proselyt- 
ism.  It  would  put  an  end  to  authority  and  dis- 
cipline. The  call  must  be  to  a  certain  work  in  a 
certain,  definite  place.  Let  us  hear  a  few  citations 
from  our  theologians : 

Chemnitz  (L.  T.,  De  Ecc,  iii.,  124):  "What  we 
have  above  said  concerning  the  call  of  the  apostles, 
that  it  extends  itself  to  the  whole  earth,  we  cannot 
now  say  also  concerning  those  who  have  been  medi- 
ately called.  For  teachers  {doctores)^  pastors,  bish- 
ops, presbyters  are  called  to  certain  churches,  and 
have  not  absolute  power  of  teaching  everywhere  or 
in  all  churches  (Acts  xiv.  23  ;  Tit.  i.  5).  And  thus 
God,  through  a  special  call,  is  accustomed  to  show 
in  what  place  He  wishes  to  use  the  services  of  any- 


THE    pastor's   call.  97 

one.  Therefore,  by  virtue  of  this  call,  they  do  not 
have  the  power  to  teach  in  other  churches  to  which 
they  do  not  have  a  special  call.  Hence  in  the 
Council  of  Chalcedon  (Canon  VI.,  and,  according  to 
Gratian,  Canon  XVI.)  there  was  a  statute  that  no 
one  ought  to  be  absolutely  ordained,  unless  to  a 
certain  work  and  a  certain  church." 

Gerhard  (L.  T.,  De  Min.  Ecc,  §  138)  :  "A  mediate 
call  is  to  a  certain  place,  since,  among  other  points 
of  difiference,  the  immediate  call  of  the  apostles  is 
commonly  thought  to  differ  from  the  mediate  call 
of  presbyters,  pastors,  and  teachers  in  this,  that  the 
former  receive  absolute  power,  yea  the  command  to 
preach  everywhere  (Matt,  xxviii.  19 ;  Mark  xvi.  15  ; 
Rom.  X.  18 ;  Col.  i.  28).  But  the  latter  had  a  cer- 
tain flock  committed  to  them  in  a  certain  definite 
place.     Thus  Acts  xiv.  23  ;  Tit.  i.  5  ;  i  Peter  v.  2." 

The  call  must  further  be  unlimited  in  time. 
This  is  a  very  important  point  for  us.     In  many  of    *^^"  ™»^*  ^ 

unlimited  in 

our  country  parishes  the  very  reprehensible  custom         tt™«- 
of  calling  a  pastor  for  a  year,  and  then  recalling 
him,  or  refusing  him  at  the  end  of  the  year,  is  still 
in  vogue. 

The  custom  undoubtedly  could  arise  only  where 
there  is  a  low  view  of  the  ministry.  If  the  pastor 
is  a  mere  creature  and  servant  of  the  congregation ; 
if  the  congregation  has  the  right  and  power  to  make 
and  to  immake  him  ;  if  the  retention  and  dismission 
7 


98  THE   LUTHERAN   PASTOR. 

depend  only  and  entirely  on  the  whims,  notions, 
and  tastes  of  the  people  ;  if  he  is  merely  the  "  hired 
man,"  "  hired  for  a  year,"  then  of  course  the  question 
still  heard  occasionally  in  country  churches  :  "  Shall 
we  hire  our  preacher  for  another  year  ? "  is  quite 
pertinent.  But  what  a  low  view  is  this  of  the  pas- 
tor's office  and  calling.  How  can  a  pastor,  under 
such  conceptions  and  conditions,  labor  with  any 
measure  of  confidence  and  joy  ?  Is  he  not  degraded 
to  a  mere  man-pleaser  ?  Must  he  not  be  ever  on  his 
guard  that  his  preaching  offend  no  one  ?  Will  he 
not  naturally  make  the  tastes  and  desires  of  his 
people,  instead  of  their  needs,  the  standard  for  his 
preaching?  Will  he  not  cater  to  the  rich  and  influ- 
ential ?  Will  he  not  wink  at  their  sins  and  short- 
comings? Such  a  condition  must  needs  degrade 
the  office,  the  work,  and  the  efficiency  of  the  min- 
istry. But  such  things  cannot  be  where  there  are 
proper  and  Scriptural  views  of  the  ministry. 

Note  a  few  quotations  given  by  Dr.  Horn  (Evan- 
Dr.  Walther    gcHcal  Pastor,  pp.  54-58)  :    Dr.  Walther   says  :    "A 

oa  a  time-call.  .  .  ,  ,-  - 

congregation  has  no  right  to  give  such  a  call,  and 
a  preacher  is  not  justified  in  accepting  it.  Such  a 
call  is  not  valid  before  God,  nor  is  it  legitimate. 
First  of  all,  it  is  in  conflict  with  the  divine  source 
of  the  call  to  the  ministry  in  the  church,  which  is 
amply  witnessed  in  the  Word  of  God  (Acts  xx.  28 ; 
Eph.  iv.  II  ;  I  Cor.  xii.  28;  Ps.  Ixviii.  11  ;  Isa.  xli. 


THE    pastor's  call.  99 

27).  For  it  is  God  Himself  who  calls  ministers; 
the  congregations  are  only  instruments  to  separate 
the  persons  for  the  work  to  which  the  Lord  has 
called  them  (Acts  xiii.  2).  This  having  been  done, 
the  minister  is  henceforth  in  God's  service,  and  no 
creature  can  depose  or  dismiss  God's  servant  from  his 
office  until  God  Himself  has  deposed  or  dismissed 
him  (Jer.  xv.  19.  Cf.  Hos.  iv.  6),  in  which  case  the  ,]/;'<•;,[' o^ 
congregation  only  carries  out  God's  deposition  and 
dismissal.  If,  nevertheless,  the  congregation  does  it, 
it  makes  itself  mistress  of  the  office  of  the  ministry 
(Matt,  xxiii.  8.  Cf.  2  Tim.  iv.  2,  3),  lays  hands  on  the 
prerogative  of  God,  whether  it  has  before  the  call  or 
with  the  call  made  arbitrary  conditions  or  subse- 
quently attempts  to  make  such.  And  the  preacher 
who  gives  a  congregation  the  authority  to  call  and 
dismiss  him  at  will  makes  himself  a  hireling,  a  ser- 
vant of  men.  Such  a  call  is  not  at  all  the  call  to 
the  ministry  which  God  has  ordained.  It  is  not  a 
call  of  God  through  the  church.  It  is  a  contract 
between  men.  It  is  no  calling,  but  a  transient  func- 
tion outside  the  divine  order,  an  arrangement  made 
by  men,  contrary  to  God's  arrangement,  and  there- 
fore it  is  grievous  disorder.  It  is  therefore,  as  we 
have  said,  null  and  void.  One  called  in  that  way 
is  not  to  be  looked  on  as  a  servant  of  Christ  and  of 
the  church. 

"  In  the  second  place,  such  a  call  conflicts  with  the 


Further 
atguments. 


lOO  THE   LUTHERAN   PASTOR. 

relation  in  which  pastor  and  people  ought  to  stand 
to  each  other,  according  to  the  Word  of  God.  It  is 
in  conflict  with  the  honor  and  obedience  which  His 
hearers  owe  to  the  divinely  appointed  ministry  of 
the  Gospel  (Luke  x.  i6 ;  i  Tim.  v.  17;  i  Thes.  v. 
12,  13;  I  Cor.  xvi.  15,  16;  Heb.  xiii.  17).  For  if 
the  hearers  really  had  that  authority  it  would  be  in 
their  power  to  withdraw  themselves  from  the  duty 
of  showing  that  honor  and  obedience  which  God 
requires. 

"  None  the  less  is  every  sort  of  temporary  call  con- 
trary to  the  faithfulness  and  steadfastness  unto 
death  which  God  requires  from  preachers  (i  Peter 
V.  1-4;  I  Tim.  iv.  16;  i  Cor.  iv.  if),  and  incom- 
patible with  the  account  which  they  as  watchers 
over  souls  must  give  of  those  committed  to  their 
charge  (Heb.  xiii.  17). 

"Finally,  a  temporary  call  is  contrary  to  the praxts 
committed  to  the  apostles  by  the  Lord,  and  ob- 
served by  them,  according  to  which  they,  t.  e.,  the 
Holy  Ghost  through  them,  did  not  leave  it  to  their 
hearers  to  decide  how  long  they  should  remain  with 
a  congregation  (Luke  ix.  4,  5)  ;  and  it  is  contrary 
to  the  praxis  of  the  church  in  those  times  in  which 
doctrine,  life,  order,  and  discipline  were  yet  incor- 
rupt. It  needs  no  argument  to  show  that  so  long 
as  that  sort  of  a  call  is  usual  the  church  never  is 
rightly  cared  for,    ruled,    exercised   in   sound   dis* 


THE   PASTOR'S  CALL. 


lOI 


cipline,  established  in  faith  and  godliness,  and  spread 
abroad  ;  such  a  call  opens  the  door  to  all  disorder, 
confusion,  and  harm  through  gainsayings  and  men- 
pleasing  and  men-fearing  servants  of  the  belly." 

Hieron^'mus  Kromayer  (Professor  at  Leipzig,  d. 
1670)  writes  :  "  The  office  of  the  ministry  cannot 
be  conferred  by  a  call  which,  after  the  manner  of  a 
contract,  is  limited  to  a  certain  time,  or  reserves  the 
liberty  to  dismiss  the  person  freely  called,  because 
God  has  not  given  the  authority  to  make  such  con- 
tract, nor  does  He  permit  it  ;  and  therefore  neither 
the  one  called  nor  those  calling  dare  consider  such 
a  vocation  and  dismissal  to  be  divine." 

Ludwig  Hartmann  (Pastorale  Evang.,  p.  104) 
says  :  "  We  are  servants  of  God,  and  this  is  God's 
office  to  which  we  have  been  called,  through  men 
indeed,  yet  by  God  Himself.  This  holy  work  must 
accordingly  be  treated  in  a  holy  way  and  not  as 
men  please.  A  shepherd  or  a  cowherd  may  be 
hired  for  a  certain  time,  and  when  the  time  is  up 
(yet  not  whenever  you  please),  if  they  have  not 
given  satisfaction,  they  may  be  discharged.  But  it  is 
in  no  man's  power  to  do  so  with  a  shepherd  of  souls, 
and  a  minister  of  the  Gospel  himself  dare  not  accept 
the  holy  office  in  that  way  unless  he  is  willing  to  be 
a  hireling.  They  who  have  been  called  after  that 
fashion  certainly  will  not  be  industrious  and  faith- 
ful, but  will  be  flatterers,  saying  what  the  people 


Kromayer. 


Hartmann. 


I02  THE   LUTHERAN   PASTOR. 

wish  to  hear  ;  or,  if  they  be  faithful,  they  will  be  in 
constant  expectation  that  they  will  be  dismissed." 

A  call,  limited  in  time,  is  not  therefore  a  right 
call.  No  true  pastor  ought  to  accept  such  a  call. 
If  the  matter  be  properly  explained,  the  people  will 
generally  see  the  reasonableness  and  consistency  of 
the  true  position. 

It  does  not  follow  from  this,  however,  that  a 
Can  a  call  be  congregation  may  never  terminate  a  pastor's  ser- 
terminated?  yjce.  If  he  provc  uusouud  in  faith,  or  immoral 
in  life,  then  it  is  not  only  a  matter  of  privilege,  but 
a  matter  of  duty,  that  the  failing  be  brought  to  the 
attention  of  the  proper  officials  in  the  synod  and 
disciplinary  measures  be  employed.  In  such  cases, 
however,  the  constitution  of  the  congregation  and 
of  synod  must  be  scrupulously  followed.  But  what 
if  it  be  merely  a  matter  of  inefficiency  ;  if  it  is  evi- 
dent to  all  that  the  church  instead  of  growing  is 
constantly  declining ;  if,  either  from  laziness  or 
from  inability  on  the  pastor's  part,  the  church  is 
dying,  what  then  ?  Can  the  pastor  still  plead  the 
divine  call  ?  Must  the  church  members  who  love 
their  church  be  utterly  helpless  and  see  it  slowly 
die  ?  We  believe  not  But  the  most  conscientious 
care  must  be  exercised.  The  officers  of  synod  or 
conference  should  by  all  means  be  consulted.  It 
must  be  morally  certain  that  the  fault  lies  in  the 
pastor.     It  may  lie  elsewhere. 


THE  pastor's  call.  I03 

Is  a  congregation  ever  justified  in  asking  the 

rf  Should   a 

pastor  to  resign  ?  If  the  proper  officers  agree  pastor  ever  b^ 
with  the  congregation  that  the  welfare  of  the  resign? 
church  demands  a  change,  the  pastor  ought  to  be 
so  informed,  and  ought  to  resign.  The  welfare  of  a 
congregation  ought  always  to  be  abo\'e  the  comfort 
and  preference  of  the  pastor.  A  church  should  not 
be  sacrificed  for  a  maji^\"We  do  not  believe  that 
God  calls  men  to  kill  congregations,  unless  it  should 
be  as  a  judginent.  The  right  to  ask  a  pastor  to 
resign  cannot  be  absolutely  forbidden  a  congrega- 
tion. 

But,  on  the  other  hand,  neither  can  a  pastor  bind 
himself  to  remain  with  a  congregation  for  life,  or 
even  for  a  definite  period.  He  is,  above  all,  the 
servant  of  His  Lord.  The  Lord  has  called  him  to 
his  present  field,  if  indeed  he  has  been  rz'^e  vocatiis^ 
and  the  Lord  can  call  him  away.  The  Lord  may 
need  him  elsewhere.  He  may  have  had  a  special 
work  to  do  where  he  is  and  it  may  now  be  done. 
And  now  the  Lord  may  need  him  for  a  special  work 
elsewhere.  The  great  consideration  is  that  he  be 
called,  and  that  he  follow  the  Master's  leading.  But 
of  this,  more  later  on.  Here  we  would  only  indicate 
that,  as  a  servant  of  his  Lord,  the  pastor  must  ever 
be  at  that  Master's  beck  and  call,  ready  to  abide  or 
to  go  as  He  may  direct. 

Such  then  is  the  Lutheran  doctrine  of  the  call. 


I04  THE   I.UTHERAN   PASTOR. 

Clearly  this  is  the  doctrine  of  the  Divine  Word.  It 
is  of  the  most  vital  importance  that  every  pastor  be 
clear  on  this  point.  There  is  nothing  so  helpful, 
comforting,  and  encouraging  as  the  certain  convic- 
tion :  "I  am  here  because  the  Lord  called  me." 

But  the  question  still  remains  :  How  is  this  doc- 
trine of  the  call  put  into  practice  ?  The  call  must 
come  through  the  church  ;  not  from  the  ministry 
alone,  nor  from  the  people  alone,  but  from  both. 
How  is  this  idea  carried  out  among  us  ? 

The  young  man  has  finished  his  studies.     He  is 
How  a  person  ready   to    enter   upon   his    life-work.     There   is  a 

is  called.  ^  ^ 

vacant  church.  The  candidate  wants  work,  the 
congregation  wants  a  worker.  The  two  must  be 
brought  together.  The  proper  officers  of  confer- 
ence or  synod  are  informed  that  the  young  man  is 
ready.  They  have  also  been  informed  that  the 
congregation  wants  a  pastor.  They  bring  the  two 
parties  together.  The  people  have  a  right  to  know 
about  the  man  who  is  to  become  their  pastor.  They 
get  the  testimony  of  the  ministry  in  seminary  and 
synod.  The  people  have  a  right  to  see  and  hear 
him.  They  want  a  "  trial  sermon."  They  have  a 
right  to  this. 

Gerhard  (Loci  Theologici,  De  Min.,  §  86)  says  : 
"  The  people,  from  their  catechetical  instruction, 
can  give  some  judgment  concerning  his  purity  of 
doctrine,  from  the  trial  sermon^  some  judgment  as 


THE   pastor's  call.  105 

to  his  g^fts,  and  from  conversation  or  the  report  of 
others  some  judgment  as  to  his  character." 

Trial  sermons  can  be  and  often  are  abused.  A  Trial  sermons, 
candidate  may  use  a  sermon  largely  copied,  or 
otherwise  beyond  his  ordinary  ability.  He  may 
use  the  arts  of  the  politician  to  secure  votes.  In  so 
far  he  vitiates  the  divinity  of  the  call.  But  where 
properly  recommended  by  the  officials  he  is  after- 
ward duly  elected,  his  call  is  orderh',  and,  as  far  as 
man  can  see,  divine.  He  has  been  called  by  the 
church,  not  by  the  ministry  alone,  nor  by  people 
alone,  but  by  ministry  and  people. 

A  number  of  normal  congregations  may  also  del- 
egate their  rights  to  a  synod  or  to  a  mission  board.       ^j^^  ^^j 
Such  a  body,  beingr  a  representative  church,  has  the       .°^.  '^^ 

-' '  °  ^  '  missKxiary. 

right  and  authority  to  call  men  to  labor  in  foreign 
or  home  mission  fields,  where  there  are  no  estab- 
lished or  self-supporting  congregations.  If  they 
call  anyone  to  preach  the  Word  and  administer  the 
sacraments,  this  also  is  a  proper  call.  But  in  all 
these  cases,  where  there  is  a  scheming,  a  bid- 
ding for  votes,  a  seeking  for  the  place,  the  call  is 
vitiated.  A  pastor  cannot  have  the  assurance,  com- 
fort, and  encouragement  in  his  work  if  he  is  con- 
scious of  having  used  or  sanctioned  such  methods 
to  secure  his  place.  The  judgments  of  God  upon 
the  false  shepherds,  upon  those  whom  He  has  not 
sent,  will  certainly  follow. 


work. 


Io6  THE   LUTHERAN   PASTOR. 

Whenever  a  call  comes  properly,  and  is  recog- 

Froposing  .  ■,■,      f  ^     ^     •      ^  i  c         i 

oneself  for     nized  as  a  call  of  God,  it  dare  not  be  reiused. 

But  may  a  candidate  not  propose  himself  to  the 
proper  authorities  ?  As  God  works  through  human 
instruments,  and  man  is  not  omniscient,  those  who 
have  the  right  to  recommend  and  call  must  be  in- 
formed of  those  ready  for  work.  From  Isa.  vi.  8 
and  I  Tim.  iii.  i,  we  have  already  learned  that  it  is 
right,  under  the  influence  of  God's  Spirit,  to  desire 
and  be  willing  to  enter  on  the  work  of  the  office. 
Within  the  proper  conditions  it  may  therefore  be 
perfectly  proper  for  one  to  propose  himself.  But 
let  such  an  one  carefully  examine  himself  and 
make  sure  that  he  is  not  doing  it  from  selfish 
motives,  but  only  for  the  glory  of  God  and  out  of 
love  for  Christ  and  for  souls.  If  a  proper  call 
comes  upon  such  self-proposal,  there  need  be  no 
doubt  as  to  its  divinity. 

When  a  candidate  has  now  been  rightly  called, 
and  is  persuaded  that  the  call  is  God's  call  through 
the  church,  he  should  at  once  apply  to  the  proper 
officers  of  synod  for  ordination. 

He  needs  to  have  clear  conceptions  of  the  signi- 
ficance of  that  high  and  holy  rite.  In  the  next 
chapter  therefore  we  shall  consider  the  subject  of 
ordination. 


CHAPTER  IV. 

ORDINATION — AND  THE  CALL   FROM  ONE  FIELD  OF 
LABOR   TO    ANOTHER. 

On  this  subject  also  there  are  different  views  in 
the  church.  The  view  of  ordination  is  naturally 
dependent  on  the  view  of  the  ministry.  Those 
who  hold  to  the  hierarchical  theory  of  the  ministry 
necessarily  exalt  ordination.  With  Rome  it  is  one 
of  the  seven  sacraments.  The  validity  of  the 
ministry  is  determined  by  the  ordination.  The 
true  church  is  such  by  virtue  of  its  properly  or- 
dained priesLliood. 

In  J.  A.  IMoehler's  Symbolism  (Robertson's  Trans. ,     ordinatioa 
p.  299;  quoted  by  Dr.  S.  A.  Repass,  in  Article  on       r'U^r 
the  Christian  Ministry-,  Lutheran  Church  Review,       <-hurch. 
October,   1890)    we  read  :  "  An  ecclesiastical  ordi- 
nation, originating  with  Christ,  the  fountain-head, 
and    perpetuated    in    uninterrupted   succession,  so 
that  as  the  apostles  were  sent  forth  by  the  Saviour, 
they,  in   their  turn,  instituted   bishops,  and  these 
appointed  their  successors,  and  so  on  down  to  our 
days.     By    this    episcopal     succession,    beginning 
from  our  Saviour  and  continued  on  without  inter- 
ruption, we  can  especially  recognize,  as  by  an  out- 

(107) 


Io8  THE   LUTHERAN   PASTOR. 

ward  mark,  which  is  the  true  church  founded  by 
Himy 

With  Rome,  the  episcopate  is  the  continuation 
of  the  apostolate,  and  Peter's  primacy  is  continued 
in  the  pope.  This  hierarchical  succession  condi- 
tions the  true  church.  There  can  be  no  true 
church,  no  true  sacraments,  no  assurance  of  salva- 
tion outside  of  this  succession.  Episcopal  and  sac- 
ramental ordination  is  the  corner-stone  of  the  true 
church. 
In  the  Church       The  Anglican  view  of  ordination  comes  danger- 

of  England. 

ously  close  to  the  Romish.  Though  ordination  is 
not  a  sacrament,  yet  it  initiates  into  a  priestly  order. 
The  validity  of  the  sacraments  is  conditioned  by 
the  validity  of  the  succession. 

Says  Dr.  Repass  in  the  aforenamed  article : 
"  High  church  Anglicanism  lacks  the  pope  to  make 
it  self-consistent.  Sacramental  grace  is  as  certainly 
confined  by  it  to  the  episcopate  as  in  the  Romish 
view  to  the  primacy  of  him  who  is  for  the  time  the 
successor  of  St.  Peter.  The  church  and  the  grace 
of  the  sacraments  are  without  validity  and  reality 
except  there  be  episcopal  ordination.  This  is  es- 
sentially Romanism." 

Dr.  Repass  quotes  thus  from  Goodes'  Divine 
Rule  of  Faith  and  Practice,  Vol.  II.,  p.  ^2>'-  "  1"^^^ 
consecration  of  bishops  by  bishops  is  so  essential  by 
divine    and    apostolic  ordinances  to    render    them 


ORDINATION.  IO9 

capable  of  perfonning  the  duties  of  the  episcopal 
function  as  to  ordination  and  church  government, 
and,  by  consequence  to  the  succession  of  orders  of 
any  kind  in  the  church,  that  wherever  the  chain  of 
successional  episcopal  ordination  is  lost,  there  are 
none  duly  qualified  to  preach  the  Word  or  admin- 
ister the  sacraments  ;  and  that  those  who  are  not  in 
communion  with  a  ministry  so  constituted  form  no 
part  of  the  church.  And  that  sacramental  grace, 
or  the  grace  of  the  sacraments,  flows  only  through 
ministers  who  have  received  such  episcopal  ordina- 
tion, and  that  through  them  only  we  can  maintain 
communion  with  Christ.  They  hold  the  exclusive 
virtue  of  the  sacraments  as  ordinary  means  to  their 
respective  graces." 

What  a  wonderful  efficacy  in  the  finger-tips  of  a 
bishop  ! 

"  We  are  aware  that  not  all  Episcopalians  hold 
these  high  views.  But  such  are  simply  inconsistent 
with  their  church." 

Approaching  more  or  less  nearly  to  the  episcopal 
theory  is  that  of  certain  Lutherans  who  make  the 
ministry  the  divine  self-perpetuation  of  the  pastor's 
office.  Thus  Vilmar,  who  is  the  highest  exponent  ^^^* 
of  this  view,  consistently  gives  to  ordination  a  high 
sacramental  character.  In  his  Pastoral  Theology 
(P-  38  f),  he  says :  "  Ordination  imparts  special 
gifts  which  can  be  obtained  in  no  other  way  ;  with 


no  THE   LUTHERAN   PASTOR. 

it  we  receive  powers  which  no  other  calling  has. 
Ordination  separates  us  from  the  world."  He  makes 
it  indeed  a  kind  of  an  opus  operatttm  when  he  says  : 
"After  receiving  ordination,  even  the  coarse  and 
narrow  candidate  feels  its  efficacy,  realizes  that 
something  peculiar  has  taken  place  in  him,  and 
that  he  has  become  a  changed  man." 
Ordination  ^^  ^^^  oppositc  extreme  is  the  view  of  those  who 
^^"fereucc  ^^^^  ^^  ^^^  above-described  transference  theory  of 
theory.  ^^^  miuistrj''.  As  with  them  a  specific  ministry 
exists  merely  for  the  sake  of  order,  so  also  ordina- 
tion is  a  ceremony  of  the  church,  useful  only  for 
good  order.  It  really  imparts  nothing.  Its  whole 
meaning  and  use  consists  in  this  that  it  publicly 
attests  and  ratifies  the  validity  of  the  call.  (See 
Jacobs'  Art.,  Lutheran  Doctrine  of  the  Ministry,  pp. 
41,  42.)  He  there  quotes  Chemnitz  (L.  T.,  De  Ecc, 
iv.  p.  126);  Gerhard  (L.  T.,  De  Min.  Ecc,  §  139); 
HoUaz  {Ex.  De  Min.  Ecc,  q.  ix.,  Prob.  A.). 

As  we  have  already  shown  that  the  transference 
theory  is  unscriptural  and  not  consistent  with  the 
Lutheran  doctrine  of  the  means  of  grace,  we  need 
not  delay  with  its  superficial  and  unsatisfactory  view 
of  ordination.  The  Rev.  Dr.  J.  A.  W.  Haas,  in  his 
paper  on  Ordination  in  First  General  Conference  of 
Lutherans  (p.  231),  says  :  "  The  adherents  of  the  doc- 
trine of  transference  should  have  the  ordination 
performed,  as  ordered  in  the  Eighteenth  Art.  of  the 


ORDINATION.  Ill 

Second  Helvetic  Confession,  namely,  by  the  lay 
elders  of  the  congregation,  for  whose  Lutheran 
legitimacy  Dr.  Walther  contended.  This  would 
be  the  attestation  of  the  spiritual  priests  properly 
and  directly,  though  it  is  nowhere  the  practice  of 
the  Lutheran  Church  and  never  has  been.  Its  con- 
stant usage  of  ordination  by  the  ministr}^  alone 
increases  the  incongruity  of  transference  with  the 
central  place  of  the  means  of  grace  in  the  Lutheran 
system,  particularly  in  the  doctrine  of  the  church 
which  is  so  closely  bound  up  with  that  of  the  min- 
istry." This  view  of  ordination,  like  that  of  the 
advocates  of  the  hierarchical  system  and  of  the 
Lutherans  that  border  on  that  view,  is  therefore 
unsatisfactory.  We  do  not  believe  that  it  is  Scrip- 
tural, and  therefore  it  cannot  be  truly  Lutheran. 

There  is  another  view  held  by  many  Lutherans 
which  certainly  is  more  thoroughly  Scriptural  and        '*!^  ?^ 

<^      •'  -^  ordinatioD. 

also  more  in  harmony  with  the  Lutheran  doctrine 
of  the  church  and  her  means  of  grace.  This  view 
is  fully  and  clearly  stated  by  the  Rev.  Dr.  J.  A.  W. 
Haas,  in  the  paper  already  referred  to.  (See  First 
Gen.  Conf.  of  Lutherans,  p.  232  fP.)  We  cannot  do 
better  than  quote  Pastor  Haas  at  this  point :  "  The 
mediate  position  emphasizes  the  separateness  of  the 
office  at  its  connection  with  the  means  of  grace  over 
against  the  Reformed,  as  well  as  its  purely  adminis- 
trative cJaaracter  >r  '  its  perpetuation  by  the  elec- 


The  Lutheran 


112  THE   LUTHERAN   PASTOR. 

tion  of  the  whole  church  in  all  its  members  over 
against  Rome.  This  accords  most  fully  with  the 
Smalcald  Articles  (Power  and  Primacy  of  the  Pope, 
ii.,  66  fif),  which,  properly  understood,  claim  ordi- 
nation as  the  prerogative  of  the  whole  church. 
'  Where  there  is  therefore  a  true  church,  the  right 
to  elect  and  ordain  ministers  necessarily  exists.' 
And  the  words  of  Peter,  '  Ye  are  the  royal  priest- 
hood,' are  applied  thus :  '  These  words  pertain  to 
the  true  church,  which,  since  it  alone  has  the  priest- 
hood, has  the  right  to  elect  and  ordain  ministers.' 
Their  office  as  divine  is  not  injured  by  the  democ- 
racy of  an  atomistic  spiritual  priesthood,  nor  by  the 
aristocracy  of  a  self-generating  priestly  order.  Or- 
Definition  of  diuation  will  then  be  the  public  approval  of  the  call 
of  the  church,  but  it  will  also  include  the  separation 
for  the  ministry  with  invocation  of  blessing  and 
consecration  under  divine  approval.  These  feat- 
ures form  a  sufficient  reason  why  ordination  is  not 
repeated,  without  gravitating  in  the  least  to  any 
character  indclebilis^  or  leaving  it  actually  unex- 
plained and  inconsistent,  as  does  the  theory  of 
transference. 

"  The  Scriptural  basis  of  ordination  cannot  be 
derived  from  any  institution  or  act  of  Christ.  His 
breathing  upon  the  apostles  (John  xx.  22)  was  a 
special  transmission  of  His  Spirit  and  an  actual  proof 
of  the  forgiveness  of  sins  in  Him  to  fit  the  apostles 


ORDINATION.  II3 

for  their  special  foundation  work.  As  the  ministry- 
is  no  continuation  of  the  apostolate,  so  this  afflation  practiced  by 
has  no  bearing  on  the  rite  of  ordination.  This  is  '^^  apostles, 
simply  an  apostolic  institution,  and  was  used  as 
well  for  the  seven  (Acts  vi.  5),  as  for  Barnabas 
and  Saul  (Acts  xiii.  3),  when  separated  for  their 
call,  and  also  for  Timothy  (i  Tim.  iv.  14 ;  2  Tim. 
i.  6).  In  the  same  manner  Paul  and  Barnabas  ap- 
pointed elders  upon  the  vote  of  the  church  (Acts 
xiv.  23).  Here,  as  in  Acts  xiii.  3,  fasting  marked 
the  importance  and  solemnity  of  the  occasion.  It 
was  prepared  for  by  prayer  (cf.  Mark  ix.  29),  but 
was  no  integral  part  of  the  act.  The  accompanying 
rite  was  the  laying  on  of  hands  with  prayer.  Lay- 
ing on  of  hands  was  an  Old  Testament  and  general 
religious  form  to  express  the  imposition,  imparta- 
tion,  and  communication  of  something,  e.  g.^  sin 
and  transgression  (Ex.  xxix.  1 5 ;  Lev.  iv.  4  and 
xvi.  21  ;  Num.  viii.  12),  guilt  (Lev.  xxiv.  14), 
thanksgiving  (Lev.  iii.  2),  blessing  (Gen.  xlviii.  14), 
life  [in  burnt  offerings]  (Ex.  xxix.  15;  Lev.  i.  4  ; 
Num.  viii.  12),  office  (Dent,  xxxiv.  9).  Christ  uses  it 
at  times  (Mark  vi.  5  :  viii.  23  :  x.  16  ;  Luke  iv.  40  : 
xiii.  13),  but  not  often,  nor  always  when  requested 
(Mark  v.  23),  perhaps  because  it  was  sometimes 
conceived  of  magically,  and  not  as  by  the  mothers 
(Matt.  xix.  13),  combined  with  prayer.  Blessing, 
healing,  life,  were  expected  from  Christ  by  laying 


114  THE   I^UTHERAN   PASTOR. 

on  of  hands.  The  value  was  that  of  Christ's  per- 
son, and  the  action  symbolized  a  real  gift  imparted 
by  the  Word. 

"  What  Christ  did,  God  did.  His  power  in  Christ 
was  presupposed  when  Christ  gave  the  laying  on  of 
hands  for  healing  to  His  disciples  (Mark  xvi.  i8). 
Paul  thus  uses  it  (Acts  xxviii.  8),  as  did  also  Ana- 
nias upon  special  divine  commission  (Acts  ix.  12, 
17).  The  apostles  can  also  give  charismata  with  it 
(Acts  viii.  1 7  :  xix.  6).  Thus  the  charisma  of  Tim- 
othy, given  by  prophecy,  with  (meta)  the  laying  on 
of  hands,  as  the  accompanying  rite,  is  also  spoken 
of  as  imparted  through  (dia)  laying  on  of  hands 
(i  Tim.  iv.  14  ;  2  Tim.  i.  6).  This  agrees  with 
Christ's  mode,  the  Word  and  symbol  are  together. 
The  divine  j^  jg  ^his  reality  of  the  divine  gift  through  the 
ordination.  Word  which  justifies  the  remark  of  the  Apology : 
'  But  if  ordination  be  applied  to  the  ministry  of  the 
Word,  we  are  not  unwilling  to  call  ordination  a 
sacrament.  For  the  ministry  has  God's  command 
and  glorious  promise  (Rom.  i.  16).  "  The  Gospel  is 
the  power  of  God  unto  salvation  to  everyone  that 
believeth."  Likewise  (Isa.  Iv.  11):  "So  shall  my 
Word  be  that  goeth  forth  out  of  my  mouth  ;  it  shall 
not  return  unto  me  void,  but  it  shall  accomplish 
that  which  I  please."  If  ordination  be  understood 
in  this  way,  neither  will  we  refuse  to  call  the  impo- 
position  of  hands  a  sacrament '  (Art.  XHI.  1 1), 


ORDINATION. 


T  I 


"  Chemnitz  {Exmncn  Decret.  Cone.  Trid.,  III.  3) 
approves  of  this,  and  explains  that  sacrament  is 
here  used  in  a  wide  sense.  He  is  thus  not  in  con- 
flict with  Gerhard  (Loci.  XIL,  159),  who  thinks  of 
the  sacraments  in  the  proper  and  limited  sense, 
when  he  says  of  the  laying  on  of  hands,  '  Not  as 
though  it  were  any  sacramental  symbol  instituted 
by  Christ'  Frank  (Sys.  der  Chrl.  Wahrheit  II.,  p. 
308)  is  in  line  with  Chemnitz  when  he  holds  that 
a  real  blessing  is  given  in  the  la}'ing  on  of  hands. 
'  But  not  according  to  the  manner  of  the  proper 
sacraments  is  the  impartation  of  the  gift  bound  to 
the  outward  act.  He,who  rightly  called,  and  belong- 
ing to  the  gifts  which  the  exalted  Christ  promised 
His  church  (Eph.  iv.  8),  extends  His  hands  in 
prayer  to  Him,  who  has  called  him,  will  not  remain 
unblessed  if  perchance  the  laying  on  of  hands 
would  not  be  given  him  when  entering  into  office. 
Many  of  these  acts,  as  this  appears  most  clearly  in 
absolution  with  laying  on  of  hands,  are  only  special 
combinations  and  applications  of  the  effect,  which 
takes  place  generally  through  the  Divine  Word,  in 
a  single  significant  action  instituted  for  this  pur- 
pose. From  this  effectiveness  of  such  actions  they 
can  be  better  conceived  of.' 

"  This  realism  of  a  divine  gift  was  apparentl}'  not 
held  by  Luther.  From  his  treatise,  *To  the  Christian 
Nobility'  (1520),  and  his  'Babylonian  Captivity' 


Chemnitz 


Gerhard. 


Frank. 


Lather. 


His 


Il6  THE   LUTHERAN   PASTOR. 

(1520),  through  the  tractate,  ''Das  eine  chrl.  versaml. 
od.  Gemeinde  Recht  u.  Macht  habe  alle  Lehre  zu 
urtheilen  u.  Lehrer  zti  berufett^  and  his  '■De  insti- 
tuendis  ^mnisiris  ecclesics^  etc.,  sent  to  the  Senate 
of  Prague  (both  1523),  to  the  polemic  '  Von  der 
Winkelmesse  u.  Pfaffenweihe '  (1533),  and  often  else- 
where, he  declares  the  right  of  all  believers  to  the 
office,  because  of  the  spiritual  priesthood  (Erl.  Ed., 
xl.  170  ff :  xlvii.  161),  and  sees  the  consecration 
{weihe)  in  the  call.  '  Ordo  est  ministeriunt  et 
vocatio  tninistronim  ecclesice.'' 

"Ordination  because  of  the  prayer  and  the  prom- 
ise (Matt,  xviii.  19)  is  effective,  but  it  is  only  like  a 
ordination      notary's  Seal  or  the  confirmation  of  marriage  by  a 

formulary. 

pastor  (Kostlin,  Luther's  TheoL,  2539).  Neverthe- 
less Luther  emphasizes  the  divine  institution  and  call 
(Erl.  Ed.,  xxxi.  219  :  xl.  171).  In  part  this  counter- 
balances his  combative  position  against  the  hier- 
archy, in  which  as  well  the  ministry  as  ordination 
received  a  low  value  in  the  transference  theory. 
But  the  truer  constructive  thought  of  Luther 
appears  most  fully  in  his  Ordinations  Formnlar^ 
which  is  the  basis  of  most  later  orders  (Erl.  Ed., 
Ixiv.  290  ff).  It  begins  with  the  invocation  to  the 
Holy  Spirit  and  a  collect.  Then  the  word  of  prom- 
ise (i  Tim.  iii.  i  ff ;  Acts  xx.  28  ff),  which  is  sacra- 
mental, is  read,  followed  by  a  short  statement  of  the 
duties  of  the  office,  ending  with  the  question  to  the 


ORDINATION.  II 7 

candidate  and  his  reply  of  acceptance.  Thereupon 
the  sacrificial  prayer,  which  seeks  sacramental  bless- 
ing, is  recited  with  laying  on  of  hands.  The  office 
is  then  given  and  the  ordinand  dismissed  with  the 
benediction  :  '  Bcncdicat  vobis  Dominus^  tit  facialis 
fructum  multum?  .  .  , 

"  Melanchthon  at  first,  in  opposition  to  Rome,  Meianchtko^ 
holds  it  possible  to  enter  the  ministry  without  ordi- 
nation (C.  R.,  iii.  184),  but  later  he  accepts  its  neces- 
sity as  a  public  confinnation  of  the  call  (C.  R., 
xxviii.  524),  and,  like  Luther,  will  allow  it  to  the 
episcopate  if  this  be  evangelical  (C.  R.,  v.  585,  596). 
But  it  is  not  to  be  placed  with  the  sacraments  insti- 
tuted by  Christ  (C.  R.,  iv.  422).  In  the  Loci  (third 
stage),  Melanchthon,  in  consonance  with  his  posi- 
tion in  the  Apology,  gives  ordination  a  sacramental 
import,  and  says :  "  Christ  the  priest  places  His 
hands  on  them  (the  ordinands),  /.  ^.,  chooses  them 
by  the  voice  of  the  church,  blesses  them  and 
anoints  them  with  His  gifts,  as  it  is  written.  He 
ascended,  gave  gifts  to  men,  prophets,  apostles,  pas- 
tors, doctors,  whom  He  adorns  with  the  light  of 
doctrine  and  other  gifts  (C.  R.,  xxi,  852.  Cf.  also 
C.  R.,  xxii.  52,  the  German  transl.  of  the  Loci)." 

So  far  Pastor  Haas. 

All  the  passages  cited  in  the  above  quotation  de- 
serve careful  study.  Taking  those  in  the  Book  of 
Acts,  it  seems  impossible  to  evade  the  conclusion 


Il8  THK    LUTHERAN   PASTOR. 

that  a  certain  efficacy  was  connected  with  the  lay- 
ing on  of  hands,  and  that  this  efficacy  was  not 
confined  to  apostolic  impositions,  but  was  equally 
effective  in  other  cases.  "  Certain  prophets  and 
teachers  "  laid  their  hands  on  Paul  and  Barnabas  as 
they  started  on  their  first  missionary  journey  (Acts 
xiii.  I,  3). 

An  inferior  may  also  lay  hands  on  a  superior,  as 
Ananias  "  the  disciple"  on  Saul  (Acts  ix.  17), 

The  two  principal  passages  that  refer  to  the  set- 
ting apart  for  the  office  and  work  of  the  ministry 

The  sedes 

docirin^  o{  are  the  parallels  (i  Tim.  iv.  14  and  2  Tim.  i.  6). 
These  verses  might  be  called  the  sedes  doctrincB  of 
ordination. 

The  former  speaks  of  the  bestowment  of  a  "  gift " 
(^dpiaixa)  in  ordination.  What  is  this  gift?  says 
Dr.  E.  J.  Wolf,  in  Lutheran  Commentary :  "  With 
K  Ti».  iv.  14.  t^^^  exception  of  i  Pet.  iv.  10,  the  word  (charism) 
occurs  only  in  Paul's  Epistles,  and  always  of  '  a  gift 
emanating  from  the  Holy  Spirit,'  a  divine  endow- 
ment of  free,  undeser\'ed  grace,  used  both  generally 
of  the  new  life  wrought  by  the  Spirit,  and  specifi- 
cally of  every  particular  faculty  given  by  the  Spirit 
for  special  Christian  service.  It  never  designates 
an  office,  but  equipment  for  an  office.  It  was  some- 
thing within  Timothy,  m  thee^  a  special  talent  of 
high  value,  corresponding  to  the  needs  of  his  unique 
position.  ...     It  was  given  through  prophecy,  by 


ORDINATION.  1 1 9 

means  of  a  prophecy.  This  was  the  medium 
through  which  the  spiritual  gift  was  bestowed,  the 
word  of  promise  proceeding  from  the  Holy  Ghost 
(i.  18),  God's  Word  being  ever  the  vehicle  of  grace. 
...  In  close  connection  with  the  '  prophecy '  a 
rite  was  observed,  '  the  laying  on  of  hands,'  a  primi- 
tive ceremony  derived  from  the  Old  Testament.  .  .  . 
The  presbytery,  Bengel  interprets  as  consisting  of 
*  Paul  and  Silas,  or  others  also.'  " 

In  2  Tim.  i.  6,  Paul  emphasizes  the  fact  that  he 
himself  had  laid  hands  on  his  son  in  the  Gospel. 

We  conclude  then  that  ordination  is  an  ancient 
and  apostolic  rite.  It  is  a  public  declaration  of  the 
legitimacy  of  the  call.     But  it  is  also  much  more. 

The  ordination  service  includes  the  preaching  of  what  is 
an  appropriate  sermon.  This  is  the  "  prophecy  "  ordination, 
through  which  the  "  gift "  is  given.  The  prophecy 
or  word  preached,  as  well  as  the  word  read  in  the 
service,  is  directed  especially  and  personally  to  the 
one  to  be  ordained.  He  is  then  commended  to  God 
by  the  common  prayers  of  the  church.  The  hands 
of  the  ministry  are  laid  upon  him.  The  hands  con- 
vey no  grace,  but  they  direct  and  individualize  the 
word  that  has  been  preached,  the  passages  that  are 
read,  the  solemn  words  of  the  commitment  of  the 
office,  and  the  consecration  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

All  this  is  accompanied  by  the  earnest  prayers  of 


ordinand. 


1 20  THE   LUTHERAN   PASTOR. 

the  whole  church,  i.  e.^  the  officiating  ministers  and 
the  people.  The  hands  direct  and,  as  it  were,  focus 
the  prayers  upon  the  kneeling  subject.  In  answer 
to  these  earnest  prayers  the  Holy  Spirit  imparts  the 
Xapia-fia.  It  is  carried  by  the  Word.  The  Word 
is  here,  also,  the  means  of  grace.  It  conveys  the 
special  grace  needed  for  the  special  work  of  the 
ministr)^ 

It  goes  without  saying  that  the  candidate  can 

The  mind 

of  the^  resist  this  grace  also.  The  Holy  Spirit  will  never 
force  His  gifts  and  graces  on  anyone.  The  subject 
must  have  yielded  himself  to  the  gracious  saving 
and  sanctifying  influences  of  that  Holy  Spirit. 
When  taking  upon  Himself  this  high  and  holy 
office,  he  must  himself  earnestly  pray  for  the  needed 
gift,  yield  himself  entirely  to  the  holy  influences, 
and  so  receive  the  fullness  of  the  gift  into  himself. 
Otherwise  he  cannot  be  a  true  minister  of  Christ. 
The  means  of  grace  which  he  administers  will  still 
be  effective  through  their  own  intrinsic  virtue.  But 
the  personal  element  of  his  ministry  will  ever  be 
blunted,  disabled,  and  deadened.  In  his  own  per- 
sonality, and  in  the  influence  of  that  personality, 
which  is  so  important  a  factor  in  the  ministry,  he 
will  be  a  sad  and  ignominious  failure.  Having 
preached  to  others,  he  himself  will  be  a  castaway. 
Unless,  of  course,  he  truly  repents  and  becomes  a 
new  man  in  Christ  Jesus. 


CALL   FROM   ONE   FIELD  TO   ANOTHER.       121 

The  gift  may  also  be  imparted  and  be  afterward 
lost  or  left  to  decay.  Therefore  Paul  exhorts  Tim- 
othy to  stir  up  the  gift  that  is  in  him.  It  needs 
constant  watching,  fostering,  nurture,  and  exercise. 
Only  thus  can  the  man  of  God  become  more  and 
more  perfect,  thoroughly  furnished  unto  all  good 
works. 

Whoever  then  has  been  rightly  called,  both  as  to 
the  inner  and  the  outer  call,  and  properly  ordained, 
may  constantly  comfort  himself  with  his  ordina- 
tion. Whatever  the  hardships,  the  burdens,  the 
privations  or  sufferings  may  be,  let  him  never  for- 
get his  call  and  ordination.  Let  him  unceasingly 
stir  up  the  gift,  and  so  he  will  be  sufficient  for  these 
things.  As  there  is  a  wonderful  comfort  in  the 
true  doctrine  of  the  call,  so  there  is  in  the  true 
doctrine  of  ordination. 

Before  we  leave  this  subject  we  may  as  well  dis-  The  call  from 

''   _  ^  field  to  field. 

cuss  the  oft-perplexing  question  of  a  call  from  one 
charge  to  another. 

We  have  already  emphasized  the  importance  of 
the  assurance  that  the  pastor  is  in  his  present  field 
of  labor  because  he  has  been  rightly  called,  and  be- 
cause God  placed  him  there.  No  matter  where 
that  field  of  labor  is,  he  will  find  trials,  temptations, 
and  heavy  burdens.  He  may  expect  to  be  misun- 
derstood, misrepresented,  and  even  slandered. 
"  The  servant  is  not  above  his  master,"  and  "  if  they 


122  THE    LUTHERAN    PASTOR. 

called  the  "  master  of  the  house  Beelzebub,  how- 
much  more  shall  they  call  them  of  his  household." 

The  pastor  is  there  to  "  declare  the  whole  coun- 
sel of  God,"  to  preach  the  law  and  the  Gospel,  to 
"  lift  up  his  voice  like  a  trumpet,"  to  "  cry  aloud 
and  spare  not,"  to  "show  the  house  of  Israel  his 
sins."  If  he  be  faithful  he  is  sure  to  make  ene- 
mies. "Woe  unto  you  if  all  men  speak  well  of 
you." 

In  Horn's  Evangelical  Pastor,  p.  i66,  the  ques- 
tion is  asked  :  "  What  peculiarities  of  our  own  time 
does  Harnack  enumerate,  as  requiring  a  pastor's 
attention  ?  "  The  answer  is  :  *'  The  dissolution  of 
national  idiosyncrasies  (Gen.  xi.  4),  opposition  to 
all  authority,  naked  egotism,  haste  to  get  rich,  ever- 
extending  pauperism." 

These  are  the  influences  that  surround  and  per- 
meate every  pastoral  charge.  They  are  most  prom- 
Surrounding 

influences,  incnt  and  effective  in  the  city.  But  they  are  work- 
ing their  way  also  into  the  drowsy  village  and  the 
quiet  farm-house.  'The secular  press,  especially  the 
Sunday  paper,  the  cheap  magazine,  the  popular 
novel,  the  ubiquitous  lecturer,  the  atmosphere  of 
many  of  our  public  schools,  and  the  w^ould-be  smart 
talker,  who  has  a  smattering  of  general  knowledge 
and  of  light  literature,  as  well  as  the  socialistic  and 
labor  agitator,  are  everywhere  sowing  the  seeds  of 
doubt,  unrest,  and  lawlessness.     The  secret  society, 


CALL  FROM   ONE   FIELD   TO   ANOTHER.       1 23 

claiming  for  itself  what  God  has  given  to  His 
church  alone — ignoring  the  Lord  Jesus  Christ — 
comprising  Jews  and  Gentiles,  Pagans  and  Chris- 
tians, having  a  religion  broad  enough  for  all  these, 
running  out  into  mere  humanitarianism  as  ground 
enough  for  salvation,  is  alienating  our  youth  from 
Christ  and  the  church,  and  sowing  tares  in  our 
churches.  All  these  unholy  influences  are  deaden- 
ing to  that  faith  and  life  which  should  characterize 
the  Lutheran  Church.  They  are  a  source  of  great 
grief  and  vexation  to  the  faithful  pastor. 

In  addition  to  these  influences  from  the  world,  in 
almost  every  community  there  are  distractions  and 
vexations  from  those  who  claim  to  have  a  superior 
grade  of  piety.  Because  of .  the  skepticism  that  ^and'sei^* 
permeates  our  atmosphere  V  because  faith  in 
Christ,  in  His  Word,  His  church,  and  His  means 
of  grace,  has  been  so  utterly  weakened,  if  not  lost ; 
because  faith  in  man,  in  self,  in  one's  own  ability 
to  make  himself  acceptable  to  God,  has  grown  to 
such  colossal  proportions,  therefore  extremes  meet 
and  fanaticism  joins  hands  with  rationalism.  Im- 
mersionists,  revivalists,  sanctificationists,  Adven- 
tists,  and  healers  of  every  hue,  name,  and  grade,  are 
abroad  in  the  land.)j  They  invade  the  school-house, 
the  barn,  and  the  woods.  They  spread  their  tents 
on  the  common  and  on  the  vacant  lot  in  village, 
town,  and  city.     Each  one  offers  a  new  way  of  sal- 


consciousness 


124 


THE   LUTHERAN   PASTOR. 


Pastoral 
changes  in 

other 
churches. 


vation.  All  cry :  "  Lo,  here  is  Christ,"  or,  "  Lo, 
there."  They  all  claim  that  the  church  which 
teaches  the  old  doctrines  and  walks  in  the  old  ways 
is  a  failure.  They  unsettle  the  minds  of  the  unin- 
formed and  the  unreflecting.  They  bring  heart- 
ache and  sorrow  to  the  earnest  pastor. 

All  this  skepticism,  uncertainty,  and  experiment- 
ing has  unfortunately  unsettled  only  too  many  pas- 
tors in  the  churches  around  us.  These  pastors 
themselves  have  lost  faith,  more  or  less,  in  the 
divinely  ordained  means  of  grace.  They  are  cast- 
ing about  for  new  means  and  methods  by  which  to 
reach  and  hold  men.  They  are  experimenting 
with  all  sorts  of  novelties  and  attractions.  Their 
churches  and  services  are  becoming  more  and  more 
places  of  entertainment.  They  try  to  outbid  and 
outdo  each  other  in  sensations  calculated  to  draw. 
And  so  the  church,  like  Samson  of  old,  is  shorn  of 
her  locks,  and  is  degraded  to  make  sport  for  the 
Philistines  of  the  world.  No  true  Lutheran  pastor 
can  stoop  to  such  prostitution  of  his  office  and  of  his 
church.  But  he  suffers  from  the  misdeeds  of 
others.  His  people  are  influenced  by  their  sur- 
roundings. Some  are  drawn  away  from  him,  others 
make  trouble  in  his  own  church.  And  so  he  is 
caused  to  grieve  for  the  hurt  of  Joseph,  and  sighs 
"  for  the  hurt  of  my  people  am  I  hurt "  (Jer.  viii.  21). 

On  p.  i63f.  of  The  Evangelical  Pastor,  the  ques- 


Internal 


CALL   FROM   ONE   FIELD   TO   ANOTHER.       1 25 

tions  are    asked  :  "  With  what   peculiar   difficulty 
will  a  pastor  meet  ?  " 

Ans.  "  Many  think  themselves  able  to  free  them- 
selves from  all  relation  to  the  pastor  and  the 
church,  and  thus  to  make  it  an  impertinence  in 
him  to  admonish  them." 

"  What  sorts  of  persons  will  a  pastor  find  in  his 
congregation  ?  " 

Ans.  "  Hartmann  (III.,  xxxi.)  quotes  Musaeus  : 
'He  will  find  six  sorts  among  his  Beichtkindcr. 
In  the  first  will  be  ordinary  siimers^  who, 
while  they  are  conscious  of  no  gross  sins,  confess  conditions 
themselves  guilty  of  human  frailties  and  wish  to  be 
at  peace  with  God.  In  the  second  will  be  teynpted^ 
afixious^  troubled  souls  of  little  faith,  who  worry 
themselves  about  their  sins  too  much.  In  the 
third,  coarse^  hard^  and  determined  sinners^  who 
concern  themselves  about  their  sins  too  little.  In 
the  fourth,  i7iexperienced  and  simple  folk^  who  do 
not  understand  the  ground  of  their  faith,  and  do  not 
thoroughly  know  about  Christ  and  His  redemp- 
tion, or  about  the  Holy  Supper  and  the  proper  use 
of  it.  In  the  fifth  place,  hypocrites  ift  faith.  And  in 
the  sixth,  hypocrites  in  life?  " 

This  mixture  of  classes,  conditions,  characters, 
and  spirits  will  try  any  true  pastor.  Especially 
will  the  young  pastor  find  himself  displeased  and 
disappointed.     It  was  not  what  he  had  expected. 


126  THE    LUTHERAN   PASTOR. 

The  condition  of  the  people  is  not  what  he  had 
looked  for.  The  result  of  his  first  work  seems  a 
failure.  Worldliness,  selfishness,  and  apathy  toward 
the  things  of  God,  meet  him  on  every  hand.  He 
fears  that  it  is  growing  worse  instead  of  better. 
He  begins  to  think  that  his  is  the  hardest  and  most 
ungrateful  of  all  fields.  He  fears  that  his  people 
have  sinned  awa}-  their  day  of  grace,  and  there  is 
no  hope  here.  Or,  if  not  that,  then,  at  best,  he  can 
do  no  more  good.  Perhaps  someone  else  might. 
He  thinks  of  other  pastorates.  Distance  lends  en- 
chantment to  the  view.  Oh,  if  he  could  only  have 
such  a  charge  !  He  hears  of  vacancies.  If  only  he 
might  get  a  call.  As  Van  Oosterzee  expresses  it, 
l^onging  for  "  Unhappy  the  teacher  who  weekly  enters  the  pul- 
a  change.  pj|-^  j^^^  daily,  in  spirit,  ascends  the  balcony  of  the 
tower  to  watch  whether  he  cannot  see  something 
better  coming.  .  .  .  Every  heart  has  its  natural 
ambition,  and  often  is  this,  especially  in  our  time, 
put  to  a  severe  test  in  the  case  of  skillful  and  zeal- 
ous ministers  of  the  Gospel.  It  is  not  pleasant, 
apparently,  to  stand  written  in  the  book  of  oblivion, 
or  to  be  outstripped  and  eclipsed  by  doltish,  hot- 
headed party  champions,  while,  on  the  other  hand, 
the  accepted  sphere  of  labor,  on  closer  acquaintance, 
by  no  means  corresponds  to  reasonable  desires'* 
(Practical  Theol.,  p.  548). 

And  so  the  young  pastor  is  tempted,  falls  in  with 


CALL    FROM    ONK    FIKLD    TO    ANOTHER.        1 27 

the  restless  spirit  of  the  times,  and  wants  a  change. 
And  now  comes  the  temptation  to  use  means  that 
heptrght  not  to  use,  in  order  to  get  another  field. 

[But  has  he  no  right  to  want  to  get  away  ?  Strictly 
speaking,  no.  The  ideal  minister  has  given  him-  desire 
self  entirely  into  the  hands  of  his  Master..  He  has  ^  '^^^• 
immolated  self  and  all  self-interest.  He  is  ready, 
like  Paul,  to  suffer  as  well  as  to  serve.  He  accounts 
it  a  blessed  privilege  to  serv^e  even  in  the  lowest 
and  obscurest  place.  He  finds  his  sweetest  reward 
in  the  fact  that  he  is  permitted  to  serve.  Let  him 
only  have  the  conviction  that  he  is  where  his  Lord 
has  placed  him,  that  his  own  blunders  and  sins  are 
not  responsible,  and  then  will  he  gladly  abide  and 
labor,  though  it  be  "  by  honor  and  dishonor,  by 
evil  report  and  good  report ;  as  deceivers  and  yet 
true  ;  as  unknown  and  yet  well  known  ;  as  dying 
and  behold,  we  live  ;  as  chastened  and  not  killed  ; 
as  sorrowful,  yet  always  rejoicing ;  as  poor,  yet 
making  many  rich  ;  as  having  nothing,  and  yet  pos- 
sessing all  tilings  "  (2  Cor.  vi.  8-10).  As  Paul  loved 
those  fickle,  wayward,  and  vexing  Corinthians,  so 
does  the  ideal  pastor  love  a  weak,  wayward,  and 
vexatious  flock,  if  only  assured  that  it  has  been 
committed  to  him  by  God.  (In  this  light,  read 
Paul's  whole  second  letter  to  the  Corinthians.) 

Such    a    pastor    will    therefore    resolutely    fight 
against  and  pray  against  that  spirit  of  restlessness, 


128  THE   I^UTHERAN   PASTOR. 

which  wants  to  get  away  from  a  hard  and  an  unin- 
viting field,  into  an  easier  and  more  attractive  one. 
Let  it  rather  be  his  high  and  holy  ambition  to  win 
and  transform  those  people  over  whom  the  Holy 
Ghost  has  set  him,  even  as  Ludwig  Harms  did  those 
of  Hermannsburg  and  Fritz  Oberlin  those  of  the 
Steinthal. 

His  Lord  and  Master  knows  where  he  is  and 
where  he  is  most  needed.     Let  him  only  be  faith- 

The  sure  ,   .        ,       ^        ,,  ,      .  ^^  .,-  .    - 

promotion.  lul,  and  in  the  Lord  s  good  tnne  He  will  certainly 
hear  the  call,  "  Come  up  higher."  iTliere  can 
scarcely  be  anything  sadder  than  for  a  minister  to 
scheme  and  bid  and  seek  for  a  soft  place.  He  may 
get  the  place ;  but  he  certainly  cannot  have  the 
fullness  of  peace  and  blessing  from  the  Lord.  In 
some  way,  at  some  time,  he  will  certainly  suffer  for 
his  sin. 

But,  as  we  have  already  intimated,  it  may  be  pos- 
sible that  a  pastor's  usefulness  at  a  certain  place  is 
coming  to  an  end.  His  work  in  that  particular 
place  may  be  done.  Let  him  not  conclude  this  too 
hastily.  Let  him  make  it  a  matter  of  earnest 
heart-searching  and  prayer.  Let  him  seek  the 
counsel  of  wise  and  holy  men  in  the  ministry.  Let 
him  be  sure  that  he  is  not  desiring  a  place  more 
congenial  to  the  flesh,  but  one  in  which  he  may  do 
more  efficient  service  for  the  dear  Master.  Let  him 
assure  himself    that  he  is  ready  to  take  even  a 


CALL   FROM   ONE   FIELD   TO   ANOTHER.       1 29 
harder  and  more  unattractive  field  than  he  has,  if 

11  1  1    •       •  ITT'  1  1  When  it  is 

only  he  can  do  more  good  in  it.     With  such  mo-       right  t<> 
lives  and  purposes  he  may  freely  offer  himself  to       change, 
the  proper  authorities  for  another  field,  or  accept  a 
call  that  comes  unsolicited. 

A  call  may  also  come  unsought  to  one  who  is 
content  and  prosperous  where  he  is.  How  is  he  to 
treat  such  a  call?  A  categorical  answer  cannot 
here  be  given.  Each  individual  case  will  have  to 
be  settled  on  its  merits.  We  can  only  lay  down 
certain  general  principles. 

-FzVj/.  Let  the  pastor  who  receives  such  a  call  not 
dismiss  it  too  lightly.  If  it  has  come  unsought 
and  through  the  proper  channel,  if  it  is  not  the 
result  of  selfishness  and  scheming  on  the  part  of 
others,  then  it  deserves  careful  and  prayerful  con- 
sideration. 

Second.  Let  the  pastor  wrestle  and  pray  for  the 
elimination  of  all  selfish  considerations.  The  sal- 
ary dare  not  be  the  decisive  factor.  It  may  be  a 
duty  to  accept  a  smaller  salary.  It  may  be  a  duty 
to  accept  even  a  larger  salar\'.  The  comparative 
congeniality  or  uncongeniality  of  the  present  and 
proffered  field  of  labor  dare  not  decide.  It  may  be 
a  duty  to  accept  an  unattractive  field.  The  new 
field  may  have  every  attraction,  and  yet  it  may  be 
a  duty  to  accept.  Only  let  not  this  be  the  decisive 
factor. 
9 


130  THE   LUTHERAN    PASTOR. 

Third.  Having,  by  the  help  of  God,  subdued  self- 
ish considerations,  let  him  carefully  consider  both 
fields.  What  is  the  condition  of  his  present  field  ? 
If  it  is  just  now  in  a  critical  condition,  where  it 
needs  that  careful  handling  and  leading  which  only 
one  acquainted  with  it  can  give,  then  there  is  a 
most  urgent  reason  to  abide  and  help  his  people 
over  the  hard  place.  If  all  is  well  and  prosperous, 
if,  as  far  as  he  can  see,  someone  else  may  be  able  to 
do  the  work  as  well  as  he,  if  not  better  than  he,  then, 
as  far  as  this  end  is  concerned,  he  might  leave. 
Now  let  him  give  the  same  unselfish,  careful,  and 
prayerful  consideration  to  the  field  to  which  he  is 
called.  What  is  the  work  needed  there?  Can  he 
do  the  work?  Can  he  do  more  good  there  than 
here  ?  As  to  both  fields,  let  him  also  seek  the  coun- 
sel of  wise,  experienced,  and  godly  brethren  in  the 
ministry.  If  he  is  doing  good  work  where  he  is, 
the  presumption  is  that  he  ought  to  remain.  There 
must  be  cogent  reasons  for  leaving.  The  sainted 
Dr.  Passavant  used  to  say :  "  Blessed  are  they  that 
stick,  for  they  shall  succeed." 

The  present  congregation  should    also   be  con- 
The  final      su Itcd.     But  here  again  all  selfishness  ought  to  be 

decision. 

put  aside,  and  the  only  question  ought  to  be.  Where 
does  God  want  our  pastor,  where  is  he  most  needed, 
and  where  can  he  do  most  good  ?  The  final  decis- 
ion, however,  cannot  be  left  with  the  congregation. 


CALL    FROM    ONE    FIELD    TO    ANOTHER.        13I 

It  is  more  unlikely  that  a  whole  congregation  can 
be  brought  to  lay  aside  all  selfish  motives,  than  that 
the  pastor  may  do  so.  The  final  decision  must  be 
left  to  the  pastor.  He  must,  in  the  end,  solve  and 
settle  the  problem  on  his  knees.  For  this  kind  of 
self-seeking  goeth  not  out  except  by  fasting  and 
prayer. 

Again  we  say,  blessed  is  the  pastor  that  is  always 

The  prayer 

ready  to  follow  where  the  Master  leads,  to  divine  course. 
His  will,  to  abide,  or  to  go  as  He  directs.  He  will 
ever  work  with  the  comfort,  the  confidence,  and  the 
courage  that  ever  come  from  the  conviction  :  I  am 
here  because  the  Lord  put  me  here,  and  He  will 
stand  by  me,  for  He  has  promised  :  "As  thy  day,  so 
shall  thy  strength  be." 

We  close  with  another  quotation  from  Van 
Oosterzee  (p.  549) : 

"  High  honor  then  to  the  faithful  servant  of  the 
good  Master,  who  still  perseveres  in  the  belief  that 
there  cannot  possibly  be  injustice  with  his  great 
Sender,  and,  with  twofold  earnestness,  sees  to  it 
that  the  sacred  fire  is  not  quenched  upon  his  own 
forgotten  hearth  !  Faithful  in  comparatively  few 
things,  he  will  one  day  be  set  over  many  things, 
and,  even  here,  receive  his  reward  in  the  approba- 
tion of  his  own  conscience  and  the  esteem  of  all 
right-thinking  people." 


PART  II. 

THE  PASTOR  AS  A  MAN. 


CHAPTER  V. 

IN   HIS   PERSONAL    CHARACTER    AND    IN    SOCIE'TY. 

In  Speaking  of  the  qualifications  for  the  minis- 
try we  have,  to  some  extent,  anticipated  what  the     The  manly 
■'  pastor. 

pastor  ought  to  be  as  a  man,  both  in  himself  and 
among  his  fellow-men.  We  have  shown  the  im- 
portance of  intellectual  culture.  To  this  we  shall 
recur  again.  We  have  noted  the  supreme  necessity 
of  piety.  This  also  will  come  up  again.  ;  We  have 
insisted  that  there  should  be  moral  courage,  a  sym- 
pathetic spirit,  energy,  and  common  sense. 

It  is  true  that  these  are  all  qualities  of  the  manly 
minister.  But  they  do  not  fill  up  the  measure  of 
manliness.  Some  important  elements  are  not  in- 
cluded, A  pastor  might  have  all  these  virtues  and 
yet  come  short  of  being  a  fully  developed  Christian 
man. 

.  Manliness  is  such  an  important  factor  in  the  life 
and  work  of  the  ministry  that  it  well  deserves  a 
separate  chapter. 

A  true  minister  is  a  man  plus  all  the  power  that 
his  special  call  and  ordination  give  him.  The 
world,  and  much  more  the  church,  has  a  right  to 

(135) 


136  THE   LUTHERAN   PASTOR. 

expect  that  he  should  be  more  than  an  average  man. 
If  the  Christian  is  the  highest  type  of  man,  and 
the  minister  ought  to  be  the  highest  type  of  Chris- 
tian, then  he  ought  to  be  the  manliest  among  the 
manly.  He  is  to  be  a  shepherd,  not  a  sheep.  But 
some  pastors  are  very  sheepish  in  character  and 
conduct.  Someone  has  divided  the  world  into  men, 
women,  and  ministers.  Unfortunately  there  is, 
judging  by  some  ministers,  a  grain  of  truth  in  the 
sarcasm.  But  where  "  'tis  true,  'tis  pity,  and  pity 
'tis,  'tis  true."  We  need  a  virile  ministry  ;  we  want 
a  heroic  ministry,  a  ministry  that  will  compel  the 
respect  even  of  the  worldly. 

We  note  a  few  of  the  more  important  character- 
istics, in  addition  to  the  aforenamed,  of  the  minister 
as  a  man, 

A  minister  must  be  scrupulously  truthful.  His 
truthful.  word  must  be  as  good  as  his  bond,  or  rather  so  good 
that  he  will  need  no  bond.  This  means  much 
more  than  merely  to  refrain  from  deliberate  lying. 
It  requires  the  most  conscientious  care  in  making 
promises,  and  the  most  exact  scrupulousness  in  car- 
rying them  out. 

If  unavoidably  hindered  from  fulfilling  even  a 
seemingly  trifling  promise  the  truthful  minister 
will  make  haste  to  explain  and  apologize.  Such  a 
minister  will  not  make  promises  hastily,  or  on  mere 
impulse.     He  makes  few  and  breaks  none. 


IN    PERSON AL   CHARACTER    AND   SOCIETY.     1 37 

One  of  the  most  damaging  tilings  that  can  be 
said  of  a  minister  is  that  he  cannot  be  trusted. 
Such  an  one  has  lost  his  influence,  and  is,  to  say  the 
least,  crippled  in  his  whole  work. 

Closely  akin  to  truthfulness  is  honesty.  The 
manly  minister  is  an  honest  man.  Untruthfulness  honest 
and  dishonesty  are  serious  blemishes  on  any  char- 
acter. No  one  can  be  a  true  Christian  while  he 
knowingly  and  willfully  practices  these  vices.  But 
how  much  more  serious  are  they  in  a  minister.  He, 
of  all  men,  is  not  to  be  reported  as  neglecting  to 
pay  his  honest  debts.  Some  ministers  seem  to  fall 
into  these  vices  unconsciously.  They  are  not  prov- 
ident in  the  management  of  their  finances.  They 
spend  when  they  have  no  money,  they  live  beyond 
their  income,  they  easily  fall  into  the  habit  of  buy- 
ing on  credit,  of  borrowing  small  sums,  of  promis- 
ing to  pay  without  knowing  where  the  money  to 
pay  with  is  to  come  from.  Let  the  minister  be 
man  enough  to  do  without  every  luxur>^  that  he 
cannot  pay  for.  Let  him  resolutely  say  No,  to  the 
solicitor  and  the  book  agent  when  he  has  other 
debts  to  pay.  The  man  who  is  not  strictly  honest 
is  not  a  true  man.  His  character  and  reputation 
are  lost.  But  how  much  worse  if  the  minister  be 
dishonest.  Better  a  thousand  times  live  on  the 
plainest  fare  and  wear  the  cheapest  clothes  than  be 
in  debt     And  if  perchance  money  must  be  bor- 


138  THE   LUTHERAN   PASTOR. 

rowed,  better  borrow  from  an  outsider  than  from  a 
member  of  his  church.  To  be  in  debt  to  one  of  his 
flock  puts  the  pastor  into  humiliating  relations 
toward  him.  Everybody  will  respect  a  plain  and 
poor  pastor,  who  is  scrupulously  honest.  But  no 
one  can  respect  the  pastor  who  lives  and  dresses  be- 
yond his  means  and  then  fails  to  keep  his  promises 
and  to  pay  his  honest  debts. 

Let  the  minister  beware  of  going  into  any  speai- 
lation.  He  has  no  right  to  engage  in  any  secular 
himself  busiucss.  At  the  very  moment  of  making  choice  of 
^hb^Jdring!*"  t^^  ministry  as  his  life-calling  he  ought  to  have 
given  up  all  thought  of  money-making.  He  can- 
not serve  two  masters.  He  cannot  attend  properly 
to  his  ministry,  with  its  high  and  exacting  demands 
and  duties,  and  at  the  same  time  follow  some  other 
pursuit  for  gain.  By  such  a  course  he  must  sac- 
rifice his  efficiency  as  a  minister,  and  must  sufEer  as 
a  man.  "  If  any  man  hath  a  ministry,  let  him  wait 
on  his  ministering." 

"  Give  thyself  wholly  to  these  things."  Oui 
Church  has  suffered  sorely  from  farmer-preachers, 
preacher-politicians,  ministerial-mechanics,  doctor- 
divines,  etc.  We  hope  the  day  for  these  unholy 
combines  is  past.  The  true  pastor  ought  to  be  an 
unselfish  man.  Covetousness,  which  is  idolatry, 
ought  not  to  be  once  named  among  ministers. 

But,  unfortunately,  we  have  only  too  many  who 


IN   PERSONAI.  CHARACTKK   AND   SOCIETY.    1 39 

abound  in  this  heathenish  vice  also.  They  are 
greedy  of  filthy  lucre.  With  them  godliness  is 
gain.  If  not,  like  those  named  above,  in  other 
business  and  speculation,  they  make  a  business  of  Mercenary 
their  calling.  They  perform  ministerial  acts  for  ™n'sters. 
money.  Some  have  fixed  charges  for  baptisms, 
funerals,  and  the  like.  "We  have  known  some  of 
these  servants  of  mammon  actually  to  refuse  to 
bury  a  poor  man  until  the  widow,  left  almost  with- 
out a  subsistence,  paid  five  dollars  in  advance. 
These  are  the  men  who  will  dicker  and  bargain 
with  their  congregations  as  to  the  number  of  ser- 
mons that  are  demanded.  Instead  of  doing  all  they 
possibly  can,  they  will  do  as  little  as  they  can  get 
their  people  to  put  up  with.  They  preach  an  extra 
sermon  unwillingly  unless  paid  for  it,  because  it 
wasn't  in  the  contract.  They  are  hirelings,  and  not 
good  shepherds. 

These  are  the  men  who  are  always  whining  and 
complaining  about  the  poor  pay  they  receive. 
They  are  semi-mendicants.  They  want  all  their 
purchases  below  the  regular  price.  They  are 
constantly  hinting  for  presents  and  donations. 
When  visiting  parishioners  in  the  country'  they 
go  most  frequently  where  they  expect  some- 
thing, and  carry  their  sack  and  pail  with  them. 
Surely  these  are  not  manly  men.  They  cannot 
command  the   respect  of    the   community.     They 


140  THE    LUTHERAN   PASTOR. 

become  more  and  more  dependent,  cringing,  and 
selfish.  Such  were  the  men  of  whom  God  com- 
plained in  Isa,  Ivi.  10,  11:  "His  watchmen  are 
blind  :  they  are  all  ignorant,  they  are  all  dumb  dogs, 
they  cannot  bark  ;  sleeping,  lying  down,  loving  to 
slumber.  Yea,  they  are  greedy  dogs  which  can  never 
have  enough,  and  they  are  shepherds  that  cannot 
understand  :  they  all  look  to  their  own  way,  every- 
one for  his  gain,  from  his  quarter."  This  was  the 
sin  of  Simon  Magus,  to  whom  Peter  said :  "  Thy 
money  perish  with  thee  "  (Acts  viii.  20.  See  i  Tim. 
iii.  3  :  vi.  10,  11). 

Let  the  true  minister,  who  has  in  him  the  same 
mind  that  was  also  in  Christ  Jesus,  and  who  remem- 
bers that  Christ's  whole  life  and  work  was  a  giving 
of  Himself,  be  ever  glad  and  ready  to  give,  to  serve, 
and  to  sacrifice.  Let  him,  in  this  also,  be  an  en- 
sample  to  the  flock.  He  ought  to  be  the  most  lib- 
eral giver  in  the  parish.  Only  then  has  he  a  right 
to  expect  his  people  to  be  liberal.  And  in  all  his 
work  among  those  whom  he  can  reach,  let  his  prin- 
ciple ever  be,  "  I  seek  not  yours,  but  you  "  (2  Cor. 
xii.  14). 

Another  grace,  essential   indeed   to  all  healthy 

humble        P^^^y,  but  of  Special  importance  to  the  minister,  is 

the  grace   of    humility.      Its  opposite  is  spiritual 

pride.     Here  is  a  special  and  peculiar  danger  for 

the  young  pastor.     If  he  is  at  all  successful,  he  will 


IN   PERSONAL   CHARACTER    AND   SOCIETY.    I41 

be  praised  and  flattered.  Some  will  regard  him  as 
an  oracle  and  others  will  be  almost  ready,  as  at 
Lystra,  to  do  sacrifice  to  him.  What  watchfulness 
and  prayer,  what  an  unceasing  supply  of  grace  is 
needed  to  resist  a  temptation  so  powerfully  rooted 
in  the  selfishness  of  the  natural  heart.  A  season 
of  remarkable  prosperity  will  often  prove  an  hour 
of  fearful  temptation  and  danger.  Henry  Martyn  minister^ 
used  to  say  :  "  Men  frequently  admire  me,  and  I  am 
pleased ;  but  I  abhor  the  pleasure  that  I  feel." 
How  few  of  us  could  say  the  same.  How  often  we 
seek  our  own,  instead  of  God's  glory.  How  easy 
to  talk  about  self  and  its  wonderful  experiences  and 
achievements.  It  is  the  self-righteous  and  proud 
preacher  who  loves  to  say  "  I "  in  the  pulpit,  who 
magnifies  his  own  goodness  and  his  own  success. 
This  sin  is  often  fostered  in  the  church  by  expe- 
rience meetings  and  public  testimony.  One  reason 
why  the  Lutheran  Church  discourages  such  services 
is  because  they  are  so  apt  to  train  the  Pharisee. 
The  Lutheran  pastor  ought  to  be  an  example  in  hu- 
mility. Like  the  blessed  Christ,  who  sought  not  His 
own  glor>' ;  like  Paul,  ready  to  become  a  fool  for 
Christ's  sake  ;  like  all  the  great  and  good  men  who 
have  been  signally  honored  and  used  by  God,  the 
true  minister  is  humble.  But  he  never  boasts  of 
his  humility. 

He  makes  no  pretensions  to  piety,  learning,  or 


142  THE   I^UTHERAN   PASTOR. 

success.  He  does  not  imagine  that  lie  can  make 
himself  great  by  criticising  and  disparaging  others. 
He  is  always  modest  and  deferential  to  his  elders 
and  superiors.  He  speaks  of  the  success  of  his 
brethren  rather  than  of  his  own.  His  humility 
makes  him  a  gentleman  and  a  manly  man.  Let 
every  pastor  examine  himself  often  in  the  light  of 
these  and  other  passages  :  Prov.  iii.  34  and  xv.  33  ; 
Isa.  Ivii.  15;  Mic.  vi.  8;  Matt,  xviii.  4;  Luke  ix. 
46-49,  xiv.  7-12,  and  xxii.  24-28;  Eph.  iv.  i,  2; 
Phil.  ii.  3  ;  Col.  iii.  12  ;  Jas.  iv.  6,  10  ;  i  Pet.  v.  5. 
A  further  essential  to  the  pastor  in  the  commu- 
^.  ^.'^  ',^    ,    nity  is  disunity.     Many  a  pastor  sacrifices  his  char- 

dignined  and  o       y  j        ± 

cheerful.  acter  as  a  man  by  a  lack  of  true  dignity.  He  can- 
not maintain  his  standing  in  the  community  unless 
he  maintains  his  Christian  dignity.  There  is  a  cer- 
tain dignity  that  belongs  to  true  piety.  The  want 
of  it  is  specially  hurtful  to  the  pastor.  The  world 
has  no  respect  for  the  pastor  who  is  known  as  a 
clown  in  company.  It  is  a  poor  compliment  to 
have  it  said  :  "  That  minister  is  the  funniest  man 
that  was  ever  in  our  house."  We  by  no  means 
favor  a  stiff,  formal,  funereal  deportment.  The  pas- 
tor who  is  too  solemn  ever  to  enjoy  a  hearty  laugh, 
who  has  no  sense  of  humor  in  his  soul,  who  cannot 
appreciate  the  ludicrous  and  funny  things  of  life, 
who  frowns  on  a  good  story  or  joke,  who  says  by 
his  whole  demeanor :  "  Stand  aside,  for  I  am  holier 


Clerical 


IN   PERSONAL   CHARACTER   AND   SOCIETY.    1 43 

than  thou,"  will  never  have  the  respect  and  confi- 
dence of  the  community.  There  are  pastors  who 
are  so  cold  and  austere  that  the  children  will  hide 
from  them,  and  young  people  will  shun  them.  This 
also  is  a  sore  evil.  And  yet,  if  we  were  compelled 
to  choose  between  the  overly  solemn  and  frigid  type, 
on  the  one  hand,  and  the  clerical  clown,  on  the 
other,  we  should  prefer  the  former.  But  there  is 
no  need  of  such  a  choice.  There  surely  is  a  happy 
mean.  Let  there  be  the  simple,  cheerful  dignity  of  clowns, 
one  consecrated  to  the  service  of  Christ,  a  teacher 
of  trust  and  of  truth,  to  whom  a  serene  and  divine 
elevation  of  purpose  is  natural.  The  writer  knows 
of  pastors  of  scholarly  attainments  and  of  more  than 
ordinary  abilities  who  ruined  their  work  and  them- 
selves by  their  foolish  talking  and  jesting,  by  their 
coarse  jokes,  unseemly  and  oft  irreverent  stories. 
Avoid  especially  the  unclean  jest  or  story,  and  any- 
thing calculated  to  raise  a  laugh  at  God's  Word  : 
a  serious  sin,  of  which  many  ministers  are  guilty. 
*  It  is  the  trifling  preacher  that  we  find  loafing  on 
the  comer,  sitting  on  the  store-box,  the  hale-fellow- 
well-met  of  the  fellows  of  the  baser  sort.  The  light 
and  the  lewd  like  the  company  of  such  men,  and, 
worse  than  all,  the  liking  seems  to  be  mutual.  Well 
does  Van  Oosterzee  say  (Practical  Theol.,  p.  544) : 
"  Many  a  one  has  undone  more  in  a  single  con- 
yivial  afternoon  or  evening  than  he  had  been  able 


144  "^^^   LUTHERAN   PASTOR. 

to  build  up  in  a  number  of  weeks  of  preaching." 
Again  (p.  545)  :  "Do  not  forget  that  you  may  soon 
be  called  to  stand  by  the  sick-bed  or  death-bed  of 
this  or  the  other  companion." 

Surely  it  ought  to  be  possible  to  be  happy  and 
cheerful  without  losing  one's  dignity.  The  pastor's 
disposition  and  conduct  ought  always  to  be  bright 
and  cheery.  If  he  is  to  be  a  sustainer  and  com- 
forter of  others,  he  should  show  that  his  own  heart 
is  full  of  peace  and  comfort.  How  can  he  promote 
a  hopeful  and  cheerful  type  of  piety  among  his  peo- 
ple, unless  he  be  an  embodiment  of  these  graces  in 
himself? 

So  let  the  pastor  go  in  and  out,  not  only  among 
Christian      ^jg  own  people,  but  in  his  community.     Let  him 

gentleman. 

ever  show  forth  a  kindly  sympathy,  a  ready  help' 
fulness,  a  sunny  countenance,  and  a  cheering  word. 
So  let  him  show  himself  to  be  the  highest  type  of  a 
Christian  gentleman.  "A  man  of  gentle  soul  and 
manners,  of  the  nicest  justice,  of  simplicity  in  char- 
acter and  taste,  of  a  collected  spirit."  * 

"  The  nice  observance  of  the  Golden  Rule,  the 
giving  to  each  one  what  fairly  belongs  to  him,  the 
rendering  of  simple  justice  to  every  man  out  of  a 
kind  heart,  seems  to  us  to  constitute  the  essence  of 
a  gentleman.      A   gentleman  cannot   do   a   mean 

*  President  Theodore  Woolsey  in  New   Englander,  1847,  p. 
481  ff. 


He  is  a 


IN   PERSONAL  CHARACTER   AND   SOCIETY.    1 45 

thing."  *  "  A  pastor  should  take  pains  to  perfect 
himself  in  the  fornis  of  good  society,  since  it  is 
quite  certain  that  one  who  defiantly  commits  a 
breach  of  etiquette  can  have  little  power  with  well- 
bred  people."  t 

Charles  Kingsley  says  :  "  You  will  find  out  that 
a  man  may  learn  from  his  Bible  to  be  a  more  thor- 
ough gentleman  than  if  he  had  been  brought  up  in 
all  the  drawing-rooms  of  London."  I 

"Manners  make  the  man."  Let  the  pastor  al- 
ways be  a  man  of  gentle  manners.  The  nearer  his  j^^  j^,  ^  ^lan 
religious  character  approaches  the  perfect  model  ^^^^^1 
left  by  our  Lord,  the  more  he  is  filled  with  the 
same  mind  that  was  also  in  Christ  Jesus,  the  more 
truly  will  he  be  a  gentleman.  A  gentleman  is 
always  considerate  of  the  needs  and  wants  of  those 
with  whom  he  comes  in  contact.  He  will  know 
how  to  be  helpful  without  being  either  ofiicious  or 
offensive.  In  helping  the  poor,  he  will  not  hurt 
their  feelings.  In  dealing  with  the  depraved  and 
vicious,  he  will  imitate  the  divine  compassion.  In 
the  social  circle,  he  will  be  especially  attentive  to 
the  lowly  and  retiring.  He  will  never  monopolize 
the  conversation  nor  talk  of  self,  nor  be  boisterous 
or  rude  in  tone  or  manners. 

*  Hoppin's  Pastoral  Theol.,  p.  199.  'f 

t  Ibid.,  p.  200.                                                     X  Ibid.,  p.  201.  — 
We  commend  to  all  young  pastors,  Miller  on  Clerical  Manners,    I 
NyPhiladelphia,  1852.  J 


146 


THE   LUTHERAN   PASTOR. 


At  the  social  meal  he  will  never  be  intemperate. 

He  is  .  .  . 

temperate.  He  Will  not  vSliow  his  Special  fondness  for  certain 
dishes  by  over-indulgence,  and  will  never  eat  or 
drink  what  is  harmful  to  him.  Temperate  in  all 
things,  he  will  let  his  moderation  be  known  to  all 
men. 

And  here  the  oft-perplexing  question  of  amuse- 
ments comes  in.     Jji  what  amusements  and  diver- 

He  is  chaste    sions  may  the  pastor  engage  ?     Has  he  a  right  to 

in  selecting 

amusements,  do  as  other  men  do?  We  answer,  No.  He  stands 
on  a  higher  plane.  His  is  a  more  serious  vocation. 
More  is  expected  of  him.  The  world  rightly  looks 
to  him  for  an  example.  "  Noblesse  oblige  "  is  emi- 
nently true  of  the  pastor.  His  tastes  and  inclina- 
tions should  be  higher.  "  No  intelligent  Christian 
will  be  offended  if  he  meets  his  spiritual  guide  at  a 
flower-show  or  exhibition  of  paintings,  at  a  literary 
lecture  or  a  performance  of  sacred  music  (or  of 
high-class  music  in  general).  But  certainly,  if  he 
recognizes  him  in  the  club,  in  the  theatre,  or  ball- 
room, the  reason  may  be  easily  divined  "  (Van  Oos- 
terzee.  Practical  Theol.,  pp.  544,  545).  "Identifi- 
cation with  the  world's  gayety  and  fashion  must 
always  defile  a  minister's  garments.  The  fast  horse, 
the  pleasure  yacht,  the  dashing  dog-cart,  conspicuous 
jewelry,  attendance  at  ball,  opera,  or  theatre — these 
are  unfailing  marks  of  a  minister  low-toned  in  his 
piety  or  eccentric  unto  uselessness  in  the  service  of 


IN   PERSONAL  CHARACTER    AND   SOCIETY.    147 

that  God,  the  love  of  whom  is  put  by  the  Scriptures 
in  exchiding  contrast  with  the  love  of  the  world-    1 
(Dr.  Howard  Crosby,  The   Christian   Preacher,  p. 

113)- 

In  all    these  things  the  pastor  is  to  avoid  the 

appearance  of  evil,  giving  no  offense  in  anything, 
that  the  ministry  be  not  blamed.  Even  amuse- 
ments that  are  perfectly  harmless  in  themselves 
may  become  a  snare  and  an  injury  to  the  pastor. 
The  pastor  who  is  seen  day  after  day  on  his  croquet- 
ground  is  setting  an  example  of  indolence,  of  tri- 
fling with  time  and  duty,  that  cannot  help  but 
lower  the  office  of  the  ministry  in  the  eyes  of  the 
community.  Even  so  he  who  spends  night  after 
night  at  checkers,  chess,  dominoes,  or  other  inno- 
cent games,  does  not  show  forth  the  earnestness  and 
devotion  that  belong  to  the  true  minister. 

As  to  the  pastor's  use  or  non-use  of  intoxicating 
drinks^  we  can  give  only  general  cautions. 
T  The  Lutheran  minister  will  certainly  not  make 
that  sin,   which  God's  Word  does    not    condemn.      ^f^""'^ 
He  cannot  say  that  to  drink  a  glass  of  wine  or  beer     expedient 
is  a   sin  in  itself.     Neither  will  he,  on   the  other 
hand,  brand  all  voluntary'  abstinence  as  fanaticism. 
While  he  allows  that  all  things  are  lawful,  he  re- 
members that  all  things  are   not  expedient.     He 
knows,  or  ought  to  know,  that  many  have  an  in- 
born taste  for  liquor ;  that  to  all  such  even  moder- 


148 


THE   LUTHERAN   PASTOR. 


A  pastor's 

rules  of 
temperance. 


The  use  of 
tobacco. 


ate  drinking  is  dangerous,  and  that  for  them  total 
abstinence  is  not  only  advisable,  but  a  duty.  He 
also  knows  that  many  are  acquiring  or  have  ac- 
quired such  a  taste,  and  that  the  same  principle  and 
rule  apply  to  them.  He  knows  also  that  the  liquor 
business  is  disreputable,  that  the  saloon  is  an  abom- 
ination and  the  mother  of  abominations,  suffering, 
and  crime. 

It  is  sound  and  safe  advice  therefore  that  the 
pastor  observe  the  following  : 

1.  Never  patronize  or  favor  the  saloon. 

2.  If  he  have  a  natural  or  acquired  taste  for 
liquor,  that  he  totally  abstain.  Many  a  brilliant 
pastor  has  been  ruined  by  ignoring  this  advice. 

3.  That,  because  he  never  knows  who,  in  any 
group,  may  have  a  natural  or  an  acquired  taste,  he 
had  better  for  example's  sake  never  drink  in  a 
mixed  company,  as  at  a  wedding,  a  banquet,  etc. 

4.  That  he  constantly  instruct  and  warn  the 
young  along  these  lines. 

As  to  the  use  of  tobacco  we  have  no  command- 
ment. A  generation  ago  it  was  considered  quite 
the  proper  thing  for  ministers  to  use  it,  and  it  was 
rather  the  exception  for  one  not  to  use  it.  But 
times,  views,  and  customs  change.  It  is  not  so 
now.  We  believe  the  time  is  fast  approaching 
when  it  will  be  considered  out  of  place  for  the  min- 
ister to  use  it.     And — aside  from  the  extreme  views 


IN    PERSONAL   CHARACTER    AND    SOCIETY.     1 49 

of  radicals,  whose  religion  consists  largely  in  self- 
made  rules  and  regulations  on  adiaphora,  and  who, 
in  their  legalism  and  self-righteousness,  are  always 
ready  to  condemn  all  who  do  not  agree  with  them 
— there  are  good  reasons  for  this  position.  For, 
first,  its  use  is  often  injurious  to  brain- workers  and 
persons  of  sedentar>'  habits  ;  and,  second,  its  odor, 
from  the  breath  and  clothing  of  the  user,  is  often 
offensive  and  even  injurious  to  others.  We  there- 
fore offer  these  cautions  and  counsels  : 

1.  Let  no  one  use  it  to  excess  anywhere. 

2.  Let  everyone  who  knows  or  can  know  that  its 
use  is  injurious  to  his  health  resolutely  give  it  up 
and  totally  abstain.  To  injure  one's  health  by 
any  indulgence  is  sin. 

3.  Let  those  who  have  acquired  the  habit,  and 
who  can  use  it  moderately  and  without  injury  to 
themselves,  carefully  and  scrupulously  abstain, 
where  it  might  bring  discomfort  to  anyone.  Let 
them  carefully  cleanse  their  mouth,  hair,  and 
beard,  and  ventilate  their  clothing  before  making 
pastoral  calls,  especially  before  making  sick- 
calls. 

4.  Let  them  not  use  it  on  the  street  or  in  public 
places. 

5.  Let  all  pastors  avoid  chewing  tobacco,  which 
is  certainly  the  most  unbecoming  and  obnoxious 
use  of  all. 


Cautions. 


T50  THE   LUTHERAN    PASTOR, 

6.  I^et  those  wlio  have  not  acquired  the  habit 
never  do  so. 

7.  Let  all  conscientiously  examine  themselves 
whether  the  habit  in  any  way  interferes  with  their 
usefulness  as  ministers  of  Christ.  We  recently 
heard  of  a  young  man  who  gave  it  up  when  he 
entered  on  the  practice  of  medicine.  He  said  he 
did  it  out  of  love  for  his  profession.  Shall  the  min- 
ister do  less  ? 

The  pastor  s        ^  £g^   words  as  to  the  pastor's  dress.     In  the 

dress.  ^ 

Lutheran  Church  it  has  been  customary,  when  per- 
forming ministerial  acts,  to  wear  the  clerical  robe. 
This  has,  however,  never  been  a  law.  It  has 
always  been  regarded  as  an  adiaphoron.  Dr.  Jacobs 
says  (Lutheran  Cyclopaedia,  Art.  Vestments)  : 
"  Luther  and  his  associates  regarded  clerical  vest- 
ments as  adiaphora.  It  was  neither  a  sin  to  use 
them,  nor  a  sin,  without  offense  to  the  weak,  to 
abolish  them.  '  Pictures,  bells,  eucharistic  vest- 
ments, and  the  like  I  hold  to  be  free  '  "  (Erl.  Ed., 
XXX.  372).  This  is  followed  by  further  quotations 
from  Luther.  There  are  extremists  on  both  sides  of 
the  robe  question.  There  are  ultra-Lutherans  who 
judge  a  man's  orthodoxy  by  it.  They  make  it  a 
mark  of  sound  doctrine  ("  ein  Bekenntniss  Zeichen  "). 
Others  see  in  it  nothing  but  a  badge  of  Romanism 
and  a  sure  evidence  of  cold  formalism.  Both  are 
wrong.     Luther  is  right.     Where  the  robe  can  be 


In  pulpit. 


IN    PERSONAL   CHARACTER    AND   SOCIETY.    151 

introduced  without  offense  or  trouble  it  should  be 
done.  But  to  wear  it  on  every  possible  occasion,  at 
every  ceremony,  in  a  private  house,  on  the  street,  in 
going  to  church,  at  the  head  of  funeral  processions, 
or  even  on  horseback,  certainly  savors  of  childish 
fanaticism. 

To  rail  against  the  robe  in  puritanic  style  is  also 
unreasonable.  There  are  good  liturgical,  historical, 
and  practical  reasons  for  its  use.  Dr.  Howard  Crosby, 
an  able  Presbyterian,  who,  like  many  of  his  leading 
fellow-presbyters,  always  wore  it,  says  (The  Chris- 
tian Minister,  p.  103) :  "  There  certainly  should  be 
gravity  and  orderly  demeanor  in  the  person  of  him 
who  delivers  God's  revealed  truth  to  a  waiting  con- 
gregation. ...  It  is  on  this  ground  of  a  pecu- 
liar gravit}',  due  to  the  occasion,  that  the  clerical 
gown  can  be  safely  advocated,  without  any  fear 
of  its  bringing  alb  and  cape  and  chasuble  in  its 
far  train.  Certainly  a  sober  and  dignified  gown  is 
more  appropriate  than  an  awkward  or  unseemly 
habit." 

Nathan  Sheppard  says  (Before  an  Audience,  p. 
91) :  "The  gown  ...  is  an  auxiliary  of  so  much 
importance  that  it  is  sure  to  survive  the  ignorance 
and  fanaticism  that  lays  it  aside.  .  .  .  The  gown's 
justification  is  in  its  usefulness  ...  It  is  a  phys- 
ical accessor}'  of  positive  importance.  It  conceals 
the  defects  of  the  physique.     It  fills  out  a  thin  man 


The  clerical 
robe. 


152  THE   LUTHERAN    PASTOR. 

and  thins  out  a  fat  man,  lowers  a  tall  man,  height- 
ens a  short  one,  conceals  awkwardness,  promotes 
gracefulness  in  gesture  and  attitude,  and,  withal, 
has  a  friendly,  warm,  and  genial  look,"  etc. 

The  senseless  opposition  to  the  robe  is  dying  out. 
It  will  always  be  in  place  at  the  I^utheran  altar  and 
in  the  Lutheran  pulpit. 

As  to  the  eveiy-day  dress  of  the  pastor,  tastes  dif- 
In  eyery-day    £gj-  ^^^  there  is  uo  law.     There  are  those  who  wear 

life.  ' 

and  advocate  the  so-called  clerical  cut  only.  For 
those  who  like  to  be  known  and  noticed  every- 
where as  ministers,  this  dress  is  the  thing.  But 
such  pastors  must  be  specially  on  their  guard 
against  unministerial  deportment.  It  certainly  ^ 
seems  out  of  place  and  liable  to  give  offense  to 
see  a  clerically  attired  gentleman  mingling  in  a 
boisterous  game,  in  a  public  place,  looking  on  and 
commenting  on  a  horse-race,  shouting  at  a  baseball 
match,  riding  in  a  smoking-car,  or,  in  short,  indulg- 
ing in  conduct  or  mingling  in  surroundings  which 
are  so  out  of  harmony  with  the  sacred  office. 
While,  therefore,  the  clerical  garb  has  its  advan- 
tages, it  also  has  these  disadvantages.  On  the  other 
hand,  a  minister  ought  never  to  appear  in  gaudy, 
flashy,  or  dudish  dress.  The  bright-colored  neck- 
tie, the  light-colored  suit  with  the  tan  shoe,  are  not 
becoming  as  he  goes  in  and  out  among  his  people.^ 
On  a  vacation.  Exception,  of  course,  can  be  made  when  he  is  out 


IN   PERSONAL  CHARACTER   AND  SOCIETY.    1 53 

on  his  vacation.  Then  a  light,  negligee  attire  will 
not  be  out  of  place.  _j^ 

t  In  general,  let  him  wear  neat,  modest,  well-fitting 
olack  clothing.  The  advice  of  Palmer  (Pastoral  The- 
ologie,  p.  155)  is  reasonable  and  good:  "Let  him 
so  dress  that  not  everyone  can  see  from  afar  *  that  is 
a  minister,'  and  that  an  acquaintance  meeting  him 
would  not  say,  '  He  does  not  look  like  a  minister.'  " 
But,  above  all,  let  him  always  be  neat  and  clean. 
The  minister  who  appears  in  slovenly  attire,  with 
unkempt  hair,  uncleaned  teeth  and  nails,  unblacked 
shoes  and  soiled  linen,  degrades  himself  and  his 
office,  and  is  not  a  Christian  gentleman. 

In  considering  the  pastor  in  the  community  we  -yhe  pastor 
must  also  have  regard  to  his  relation  to  the  State  and  '"  P°'''"^'^- 
politics.  By  becoming  a  minister  he  certainly  does 
not  cease  to  be  a  citizen.  As  a  citizen  he  has  his 
responsibilities  and  duties.  He  cannot  lay  these 
aside  at  will.  There  are  ministers  who  excuse 
themselves  by  saying  that  they  are  citizens  of  a 
kingdom  not  of  this  world,  and  that  their  conver- 
sation is  in  heaven.  These  ethereally  minded  per- 
sons certainly  do  not  understand  their  Lord.  True, 
He  did  not  come  as  a  political  reformer.  But  He 
did  speak  very  plainly  on  the  great  duties  of  citi- 
zenship. He  taught  the  rendering  to  Csesar  the 
things  that  are  Csesar's.  He  paid  His  taxes  and 
taught  His  disciples  to  do  the  same.     Paul  was  a 


154  THE   I.UTHERAN   PASTOR. 

Roman  citizen,  and  made  use  of  the  protection  to 
which  this  entitled  him.  His  teaching  on  subjection 
and  obedience  to  the  powers  that  be  is  very  plain. 
It  is  true  that  in  our  day  and  land  there  is  much 
corruption  connected  with  politics.  But,  even  at 
its  worst,  it  is  not  as  bad  as  it  was  in  Rome  in  the 
days  of  Christ  and  of  Paul.  And  yet  it  was  to 
Roman  officials  that  the  early  Christians  were  to 
render  honor  and  obedience.  Every  privilege  in- 
volves a  duty.  ,  A  minister  enjoys  the  protection 
and  benefits  of  'a  citizen.  He  cannot  then  shirk  or 
neglect  his  duty  as  a  citizen  without  incurring 
moral  delinquency.  In  this  respect,  there  is  no  dif- 
ference between  the  minister  and  the  other  citizen. 
Whatever  is  the  duty  of  the  Christian  man  is  the 
^vote?^  duty  of  the  Christian  minister.  In  a  Republic  like 
ours,  the  common  weal  depends  on  the  votes  of  the 
people.  If  a  good  citizen  excuses  himself  from 
voting  at  the  primary  meeting  or  at  the  election 
because  politics  is  corrupt,  he  thereby  helps  to  keep 
it  corrupt.  So  does  the  minister  who  neglects  these 
duties.  We  are  speaking  here  of  duties  that  pertain 
to  every  citizen.  The  commonwealth  cannot  pros- 
per unless  all  citizens  vote.  But  it  is  not  necessary 
to  the  welfare  of  the  State  that  all  should  bear 
arms,  or  that  all  should  hold  office.  From  these 
duties  the  minister  is  excused  ;  except  in  extreme 

Shall  he 

hold  office  ?     cases  he  ought  positively  to  decline  such  service. 


IN    PERSONAL   CHARACTER   AND   SOCIETY.    1 55 

Here  he  ought  to  plead  the  higher  duties  of  his 
higher  office,  and  ought  never  to  be  willing  to  step 
down  from  the  pulpit  even  to  a  seat  in  Congress. 
He  would  lower  himself  by  so  doing. 

Let  every  minister  then  have  his  political  convic-  can  he  have 
tions.  Let  him  be  ready  to  answer  for  them  and  to  convict^ns? 
vote  them.  But  let  him  never  become  a  noisy  par- 
tisan. Let  him  never  take  party  politics  into  his 
pulpit  or  into  his  pastoral  work.  He  may,  in  a 
quiet  and  dignified  way,  discuss  these  questions 
with  intelligent  people.  But  he  dare  never  allow 
himself  to  wrangle,  to  be  a  participant  in  a  politi- 
cal parade,  mass-meeting,  or  jubilation.  Let  him 
be  specially  careful  that  he  show  no  favoritism,  on 
political  grounds,  among  his  people.  If  a  great 
moral  issue  comes  up  in  his  community,  let  him 
carefully  consider  the  matter  and  be  sure  that  he  is 
on  the  side  of  the  right.  Then  let  him  use  his  in- 
fluence, in  such  a  dignified  and  Christian  spirit,  as 
not  to  derogate  from  his  duties  to  his  office  or  from 
his  permanent  influence  for  good.  But  to  rush  into 
every  proposed  moral  movement,  as  if  convinced 
that  the  church  is  a  failure  as  a  moral  agency, 
may  be  a  cheap  way  of  gaining  a  temporary  noto- 
riety among  certain  classes.  It  will  certainly  re- 
act and  will  injure  his  church,  his  work,  and  his 
power  as  a  minister  of  Christ.  Fesiina  lenie  in 
every  new  movement.      Coolness,  calmness,  delib- 


156  THE   LUTHERAN   PASTOR. 

eration,  and  earnest  prayer  are  needed  at  such 
times. 

The  pastor   cannot   be  the  manly  man  in  the 

community  that  he  ought  to  be  unless  he  be  the 

The  pastor  at  ricrht  man  at  Jiome.     In  general,  it  is  better  that  the 

home.  ** 

pastor  be  a  married  man.  True,  there  are  excep- 
tions. There  may  be  special  reasons  for  remaining 
single.  Many  have  served  the  Lord  acceptably 
without  being  married.  Some  have  become  eu- 
nuchs for  the  kingdom  of  heaven's  sake,  either  for 
a  time  or  for  life.  Many  have  thus  abstained  from 
marriage  for  a  number  of  years,  that  they  might  be 
able  to  ser\'e  in  mission  fields,  at  home  or  abroad, 
where  the  support  was  not  sufRcient  to  maintain  a 
wife.  All  honor  to  them.  Our  Church  could  use 
whole  bands  of  such  voluntary,  temporary  celibates 
in  the  great  Home  Mission  work  that  God  has 
given  us  to  do.  We  look  to  our  seminaries  to  fur- 
nish them. 

But  we  speak  here  of  the  pastor  in  his  home 
His  wife.  who  is,  or  will  be,  the  husband  of  one  wife.  How 
important  that  the  wife  be  a  real  helpmeet  for  the 
man.  Many  a  minister  has  had  his  life  and  work 
ruined  by  a  coarse,  an  illiterate,  improvident,  and 
unspiritual  wife.  And,  conversely,  many  an  excel- 
lent and  efhcient  Christian  woman  has  had  her  life 
blasted  and  her  heart  broken  by  being  tied  to  a 
coarse,  improvident,  and  unspiritual  husband.     She 


IN   PERSONAL  CHARACTER   AND   SOCIETY.    I57 

married  liim,  trusting  that  because  he  is  a  minister 
of  the  Gospel,  therefore  he  will  certainly  be  a  kind 
and  good  man.  INIore's  the  shame  for  the  minister. 
But  this  is  a  digression.  The  minister's  home  should 
be  a  model  in  the  community.     It  should  be  the 

1   -11  ^lis  children. 

abode  of  kindness,  love,  and  peace.     The  children 
should  always  be  in  subjection.     They  should  be 
ruled  with   kindl}-  firnmess,  with  few  words,  and 
with     perfect     co-operation    between    father    and 
mother.     Their  training  should  show  itself. _in  obe- 
dience, truthfulness,   and    ready    service.  \  Family 
strife  and  scolding  should  be  unknown  at  the  pas- 
tor's fireside.    The  home  and  its  surroundings  should    The  fireside, 
be  attractive,  orderly,  neat,  and  clean,  although  it 
may  be  modest  in  appearance  and  in  furnishings.  \ 
In  fact,  it  should  never  be  extravagantly  furnished. 
There  should  be  no  effort  at  display,  but  taste  and 
beauty  in  simplicity.      The  pastor's  family  must 
ever  be  ready  to  show  hospitality  and  to  entertain    Hospiuiity. 
strangers.     There  should  always  be  a  warm   and 
an  unaffected  welcome  for  all.     Especially  should 
the  poor,  the  troubled,  and  the  tempted  feel  that 
there  is  one  home  where  they  can  always  find  a 
welcome,  with  sympathy,  help,  and  counsel. 

Such  a  pastor's  home,  where  every  visitor  realizes 
that  Jesus  is  here  a  constant  guest,  that  here  the 
Word  of  God  dwells  richly,  that  here  there  is  a 
church  in  the  house,  is  a  power  for  good  in  any 


158  THE   LUTHERAN   PASTOR. 

community.  From  it  the  saving  and  sanctifying- 
influences  of  divine  grace  go  out  into  other  homes 
and  other  hearts  and  other  lives.  Its  influence  will 
tell  for  time  and  for  eternity. 

We  close  this  long  chapter  on  the  pastor  in  the 
community  with  quotations  from  Dr.  Walther  and 
Th.    Harnack.     (See    Horn's  Ev.   Pastor,  pp.   233- 

Dr  Walther  236.)  Dr.  Walther  says :  "According  to  God's 
Word  a  good  pastor  must  give  heed  not  only  to  the 
flock  entrusted  to  him  and  to  the  doctrine,  but  also 
to  himself  (Acts  xx.  28 ;  i  Tim.  iv.  16).  He  must 
not  only  be  blameless  in  all  his  public  and  private 
life  (i  Tim.  iii.  2  ;  Tit.  i.  7),  but  must  also  be  a 
pattern  to  the  flock  (i  Pet.  v.  1-4).  He  must  give 
offense  to  no  one,  that  his  oflice  be  not  blamed 
(2  Cor.  vi.  3),  and  he  must  adorn  the  doctrine  (Tit. 
ii.  10).  He  must  give  diligence,  not  only  that  the 
virtues  of  a  good  minister  of  God,  as  they  are  enu- 
merated in  His  Word  (i  Tim.  iii.  i-io;  Tit.  i.  6-9 
and  ii.  7,  8),  shine  forth  from  His  life,  but  also  that 
his  household  in  all  its  members,  wife,  children, 
and  dependents,  exhibit  the  pattern  of  a  truly 
Christian  family  (i  Tim.  iii.  4,  5  ;  i  Sam.  ii,;  Ps. 
ci.  6,  7).  Therefore  even  in  the  choice  of  a  wife  he 
must  bear  in  mind  this  important  requisite  of  a  ser- 
vant of  Jesus  Christ." 

Th.  Hamack.  Th.  Hamack  says  (Zoeckler,  Vol.  IV.,  p.  429) :  "All 
of  a  pastor's  efflciency  stands  or  falls  with  the  man- 


IN    PERSONAL   CHARACTER   AND   SOCIETY.    1 59 

ner  of  his  own  life  and  that  of  his  household.  '  The 
pfarrhaus  is  the  light  of  the  village,  to  which  all 
look  to  see  whether  it  burns  clear  and  gives  light.' 
(Mueller,  Die  Pastorale  Seelsorge,  1854)  Vita  deri- 
corum  liber  est  laicorwn^  or  vita  clerici  evangeliutn 
populi.  (Cf.  Braun,  Die  Bckehtimg  der  Pastoren 
ii7id  deren  Bedeiitting  fur  die  Amtswirksamkeit^ 
1885.)  If  the  pastor's  conversation  be  not  genuinely 
spiritual,  without  affectation  or  pretense,  his  whole 
official  activity  will  be  tame,  he  will  fall  into  an  ar- 
tificial spirituality  (Col.  ii.  23),  putting  on  a  cler- 
ical air  and  an  affected  unction.  '  Let  us  keep  our 
life  clean,'  says  Harms  (Pastoral  Theologie,  iii.  34), 
'that  we  may  be  able  to  speak  freely.'  We  can- 
not be  to  others  what  we  are  not  to  ourselves ; 
there  must  be  no  difference  in  us  between  the 
Christian,  the  pastor,  and  the  man.  This  can  be 
only  when  in  his  inmost  heart  the  pastor  walks 
with  God.  His  own  heart  dare  not  condemn  him 
(i  John  iii.  21) ;  therefore  he  will  put  limits  to  his 
own  freedom  (i  Cor.  x.  23),  and  cannot  lose  himself 
in  public  life.  He  must  concentrate  himself  upon 
his  proper  calling,  avoiding  all  attempts  to  do  too 
much,  even  too  much  that  is  good — a  fault  to  which 
our  time  offers  so  many  temptations.  He  must  not 
mix  in  foreign  matters  (i  Pet.  iv.  15)  ;  nor  dare  he 
let  himself  be  controlled  by  the  opinion  of  others. 
Therefore  he  needs  publicity,  and  his  office  gives 


Claus   Harms. 


Loehe. 


l6o  THE   LUTHERAN   PASTOR. 

him  enough  of  it ;  but  he  also  needs  quiet  in  which 
to  collect  himself.  ^Nemo  secure  paret^^  says 
Thomas  a  Kempis,  '  nisi  qui  libenter  latct?  '  He 
who  does  not  go  among  the  people  will  accomplish 
little,  because  he  does  not  know  them  and  they  do 
not  know  him.  He  who  is  to  be  found  wherever 
anybody  is,  will  not  have  the  confidence  of  the  peo- 
ple. From  duty  to  the  study ;  from  study  to  duty 
— that  is  the  way  of  the  pastor ;  and,  necessarily, 
for  he  must  first  draw  water  who  means  to  pour  it ' 
(Loehe,  Ev.  Geistl.,  137)." 


CHAPTER  VI. 

IN    HIS    STUDY. 

The  nature  of  the  pastor's  calling  demands  that    The  pastor  a 

life-long 

he  be  a  lifelong  student.  Too  many  are  not.  They  student. 
never  become  eminent  in  their  profession.  They 
are,  at  best,  mediocre.  They  do  not  permanently 
influence  the  church  ;  they  leave  no  lasting  impress. 
They  rust  out,  are  barely  tolerated  by  a  long-suffer- 
ing church,  and  reach  the  dead-line  while  they 
ouo-ht  to  be  at  their  best.  We  don't  want  such  lazy 
drones  in  our  Church.  Next  to  pious  pastors  we 
want  studious  pastors.  Our  Church  has  always  laid 
stress  on  an  educated  ministry-,  and  this  means  more 
than  to  have  been  dragged  through  college  and 
seminary  in  some  way  or  other.  It  means  a  life  of 
study.  This  has  been  emphasized  already  in  speak- 
ing of  the  necessary  intellectual  qualifications.  But 
it  is  still  worthy  of  a  separate  chapter. 

t  It  is  important,  first  of  all,  that  the  pastor  have  nis  study. 
a  study:  Every  proper  parsonage  or  pastor's  home 
should  have  a  separate  and  special  room  to  be  used 
for  nothing  else.  It  should  be  on  the  second  floor, 
off  by  itself,  as  private  as  possible.  It  should  be  a 
II  Ci6i) 


l62  THE   LUTHERAN   PASTOR. 

'large,  bright  room,  with  window  to  the  south, 
flooded  with  sunshine  from  without,  and  full  of 
sunshine  within.  If  possible,  have  an  open  fire- 
place or  an  open  stove. 

Let  the  necessary  bookshelves  be  ample  but 
plain — better  put  the  money  into  books  than  into 
costly  cases.  It  is  well  to  have  a  centre  table  or 
desk,  with  plenty  of  drawers  and  pigeon-holes.  In 
addition  to  this  let  there  also  be  a  desk  for  stand- 
ing. It  is  highly  commendable  to  get  into  the  habit 
of  writing  and  reading  on  one's  feet.  If  the  desk  be 
high  enough  to  prevent  stooping,  it  is  conducive  to 
general  healthfulness.  Have  a  comfortable,  un- 
cushioned  chair  or  two,  but  no  lounge,  Let  every- 
thing in  the  room  invite  to  work,  and  nothing  to 
loaf  or  sleep.  The  study  is  a  workshop,  and  not  a 
drawing-room  or  parlor. 

If  visiting  brethren,  or  other  callers,  are  to  be 
entertained  sometimes,  let  easy  chairs  be  carried  in, 
and  then  carried  out  again.  If  there  are  a  few  pic- 
tures, let  them  be  such  as  will  encourage  devoiit- 
ness,  earnestness,  and  work. 

Next  to  the  student,  the  most  important  thing  in 
His  library  the  study  is  the  library.  The  worker  cannot  work 
without  tools  and  materials.  Books  are  needed. 
And  there  is  no  end  to  the  number  that  are  desirable. 
Few  men,  especially  among  beginners,  can  get  even 
what  they  consider  the  necessary  volumes.      The 


IN    HIS   STUDY.  163 

question  of  starting  and  growing  a  library  is  llicre- 
fore  a  vital  one. 

Every  graduate  of  a  good  Lutheran  college  and 
seminary  has  a  start.  If  he  has  not  been  foolish 
enough  to  dispose  of  his  college  text-books,  he  has 
something  on  every  subject  covered  in  his  course. 
If  he  has  had  the  right  kind  of  professors,  he  knows 
the  most  important  Bibliography  on  every  subject, 
as  well  as  the  best  literature  in  general.  In  his 
seminary  course  he  acquired  the  nucleus  of  a  Bib- 
lical and  theological  library.  He  also  knows,  or 
ought  to  know,  the  best  Bibliography  on  every 
course  or  subject  that  he  has  studied.  He  has  a 
start  and  know\s  somewhat  of  what  he  needs.  A 
few  hints  may  however  be  helpful. 

We  take  for  granted  then  that  the  young  pastor 
has  a  good,  clear-type,  well-bound  Oxford  Bible,  a  its  nucleus. 
Greek  Testament,  and  a  Hebrew  Bible,  with  the 
necessary  grammars  and  lexicons.  He  needs  a 
good  Exegetical  Commentary.  He  does  not  need 
a  Pulpit  or  Homiletical  Commentary'.  It  is  poor 
policy  for  a  sound  man  to  walk  on  crutches.  \  Let 
the  pastor  strengthen  and  develop  his  mental  ap- 
paratus by  doing  his  own  thinking.  If  he  should 
have  any  other  commentaries  or  helps,  let  them  be 
aids  to  original  research  and  arrangement,  and  not 
substitutes  for  them. 

Now  let  him  procure  a  good  Bible  Dictionary. 


books. 


164  THE   LUTHERAN   PASTOR. 

If  he  cannot  at  once  get  a  large  one  he  may  shift 
for  a  time  with  a  small  one,  as  Davis',  or  Smith's. 
He  must  have  a  good  Bible  History,  Life  of  Christ 
and  of  Paul,  Having  at  least  one  good  Church 
History  and  a  History  of  Doctrine,  the  most  im- 
portant works  on  Dogmatics,  Jacobs'  two  volume 
Book  of  Concord,  he  has  a  start.  What  he  needs 
next  are  works  of  reference.  A  good  up-to-date 
Needed  Dictionary,  e.  g.^  The  Standard ;  a  general  Cyclo- 
paedia, e.g.^  The  New  Johnson  ;  a  Religious  Cyclo- 
paedia, e.  g.^  Schaff-Herzog  ;  The  Lutheran  Cyclopae- 
dia ;  and,  as  soon  as  possible,  Schaff 's  Creeds  of  Chris- 
tendom. Then  let  him  increase  as  he  can.  Never 
buy  a  book  merely  because  it  is  cheap.  Buy,  at 
first,  only  such  as  are  needed,  because  they  are 
helpful  in  the  study.  Never  spend  money  on 
costly  binding,  but  see  that  it  is  substantial.  As 
long  as  there  is  real  need  of  books  for  work,  do 
not  be  tempted  to  get  sets  of  fiction,  or  even  of 
the  poets.  Let  Belles-lettres  in  general  wait. 
Get  a  Shakespeare,  a  Milton,  and  a  few  of  the 
best  poets,  as  you  can.  Do  not  go  into  debt 
for  books.  Beware  of  the  book  agent,  unless 
he  has  something  that  you  really  need.  Keep 
yourself  supplied  with  catalogues  of  new  and 
second-hand  houses.  Remember  that  there  are 
many  deeds  that  are  dark  and  tricks  that  are 
vain   in   the  making  and  selling  of   books.      Get 


IN    HIS   STUDY.  165 

the  advice  of  brethren  of  experience  and  judg- 
ment. 

Having  a  working  library,  let  it  be  systematically  its  systematic 

arrangement. 

arranged.  Let  the  books  be  classified  according  to 
subject,  lit  is  no  credit  to  a  pastor  to  have  his 
books  set  up  promiscuously  without  order  or  sys- 
tem. Let  the  library,  even  if  small,  be  as  carefully 
arranged  as  a  good  catalogue.  Then  let  each  book 
have  its  place,  and  be  kept  in  it.  An  orderly  pastor 
can  get  the  book  he  wants  in  the  dark. 

It  is  well  also  to  have  a  private,  well-arranged, 
and  carefully  numbered  catalogue.  Then  keep  a 
careful  record  of  books  loaned  and  returned.  You 
will  find  to  your  sorrow  that  there  is  an  army  of 
book-borrowers  and  that  book-keepers  are  not  all  in 
offices  and  counting-houses.  A  careful  record  will 
save  you  from  some  serious  losses. 

Next  to  books  the  pastor  wants  periodicals.  And  Periodicals. 
these  also  may  become  either  a  help  and  a  blessing 
or  a  delusion  and  a  snare.  Here,  too,  a  Spartan 
severity  in  restraint  is  needed.  There  is  so  much 
that  is  attractive,  cheap,  tempting,  and  good  in  its 
place.  There  are  so  many  alluring  offers  and  in- 
ducements. It  is  so  natural  and  easy  to  persuade 
oneself  that  this  periodical  also  would  be  helpful. 
What  is  the  pastor  to  do  with  all  the  agents,  the 
circulars,  tlie  offers  ?  What  ought  he  to  take  and 
what  resolutely  to  discard?     If  in  reach  of  it,  he 


1 66  THE   LUTHERAN   PASTOR. 

ought  to  keep  one  good,  clean  daily  for  six  days  in 
the  week,  not  to  read  from  end  to  end,  but  to 
look  over  for  fifteen  minutes,  or,  at  most,  half  an 
hour.  He,  of  course,  will  not  want  to  read  the  de- 
tailed accounts  of  vice  and  crime.  The  headings 
will  suffice.X  But  he  ought  to  keep  himself  informed 
on  the  great  events  and  movements  that  occupy 
men's  minds  and  influence  his  age.  He  must  know 
Zfit-Gfist  ^^^  Zeit-Geist.  But  if  he  cannot  master  himself 
sufficiently  to  keep  himself  from  putting  an  hour  or 
two  on  his  morning  paper,  he  had  better  courageously 
discontinue  it  entirely.  He  will,  of  course,  want 
the  best  weekly  of  his  own  church.  As  he  ought 
to  keep  himself  informed  on  the  trend  of  religious 
thought  outside  of  his  own  church,  he  might  also 
allow  himself  the  luxury  of  the  Independent  or  the 
Outlook.  To  keep  abreast  of  the  general  thought 
and  interest  of  the  day,  let  him  take  a  weekly  like 
the  Literary  Digest.  Now  he  has  enough.  And 
it  will  require  a  rigid  self-discipline  to  keep  even 
these  from  stealing  the  hours  that  ought  to  be 
sacred  for  the  closet  and  the  study.  He  has  no 
time  for  literary  monthlies.  If  he  have  a  family, 
they  may  read  them.  Of  course,  he  will  keep  his 
own  theological  review,  and,  perhaps,  one  general 
theological  quarterly.  A  good  missionary  review 
is  also  commendable. 

The  subject  of   periodic   literature   is    indeed  a 


IN   HIS   STUDY. 


167 


serious  matter.  Oh,  how  much  precious  tune  is 
frittered  away  by  it !  What  waste;  what  smful 
necrlect  of  duty,  what  intellectual  dissipation  does 
it  not  cause  !  Doubtless  it  has  ruined  many  a  good 
pastor.  Know  the  danger!  Beware!  Let  your 
moderation  be  known  unto  all  men. 

\nother  question  in  this  connection  is  as  to  the 
disposal  of  periodic  literature.     It  contains  so  much 
that  is  good  and  valuable  that  it  seems  a  sin  to 
throw  it  all  away.     But  if  an  attempt  is  made  to 
preserve  it,  it  very  soon  accumulates  into  formid- 
able heaps.     And  then  to  find  what  is  wanted  is 
almost  a  hopeless  task,  and  yet  the  material  that 
has  permanent  value  ought  to  be  kept ;  and  kept  in 
such  a  way  that  what  is  desired  can  be  qmckly 
found.     Scrap  books  are  not  advisable.     They  take 
time,  soon  fill  up,  leave  only  one  side  of  a  clipping, 
and   are   next   to   valueless   for    quick    reference. 
There  is  a  multitude  of  devices  for  the  saving  of 
useful  clippings  :  some  are  good  and  some  are  not  so 
crood.     If  the  pastor  cannot  get  what  he  wants,  let 
him  take  an  ordinary  bookshelf.     Cut  pasteboard 
five  or  six  inches  square.     Mark  on  the  right-hand 
upper  corner  of  each  piece  the  letter  or  topic;  set 
the  clippings  on  edge,  put  the  pasteboards  between, 
and  he  has  a  cheap  cabinet,  that  he  can  make  lim- 
itless in  capacity,  variety,  and  flexibility.     But  by 
all    means    clip ;  clip   carefully,   fold    neatly   with 


Clippings. 


A  cabinet. 


1 68  THE   LUTHERAN    PASTOR. 

t 

title  outside  to  the  right,  and  file  systematically.  \ 
By  and  by  he  will  have  the  best  encyclopaedia  in 
his  shelves  of  clippings.  It  will  help  him  out  of 
many  a  perplexity  and  bridge  many  an  emergency. 
All  this  of  course  does  not  refer  to  well-indexed 
quarterlies,  because  these  ought  to  be  bound. 

Strict  order  and  neatness  in  the  study  must  be  in- 
sisted upon.  A  place  for  everything,  and  everything 
always  in  its  place.  Replace  at  once  all  articles 
after  using.  Arrange  all  your  manuscripts  systemat- 
ically. Keep  your  pamphlets  assorted,  classified, 
and  in  order ;  preserve  and  file  all  important  letters 
received.  Take  and  keep  copies  of  all  valuable 
correspondence.  A  study  without  system  and  order 
is  an  immense  waster  of  time.  Order  is  the  greatest 
labor-saver  ever    invented. 

The  study  is  now  in  working  order.     How  can 
U-ingthe  -^  ^^ 

study.         it  be  best  utilized  ?    How  get  the  greatest  possible 

good  out  of  it  ? 

First  of  all,  let  it  be  clearly  understood  that  you 

cannot  be  what  you  ought  to  be  intellectually,  you 

cannot  grow  as  you  ought  to  grow  in  efficiency  and 

power,  without  constant,  persistent,  and  systematic 

study.     The  true  pastor  is  a  student  for  life.    There 

is  no  discharge  in  this  war. 

Viimar.  Viluiar  says  (p.  29) :  "  There  is  no  other  calling 

in  the  world  from  which  intellectual  giving  is  so 

constantly  required  as  from  the  ministry.     No  one 


IN    HIS   STUDY.  169 

ought  to  be  a  pastor  who  has  not  within  himself  a 
rich  and  unfailing  fountain  from  which  he  can  con- 
stantly draw The  pastor  needs  a  crea- 
tive gift,  a  poetic  element.  This  is  needed  not  only 
for  sermonizing,  but  for  catechising  and  pastoral 
work.  Whoever  does  not  have  such  a  fund  within 
him  will  become  an  empty  comforter,  a  mere  talker 

{eiii  Schwatzer\  a  dumb  dog Not  to  be 

able  to  produce  is  the  greatest  agony  that  can  be 
conceived  of." 

Further  on  (p.  36) :    "  The  pastor's  calling  and 

To  know 

theology'  touch  every  department  of  human  life.  general 
The  Word  of  God  should  penetrate  them  all.  This 
cannot  be  unless  the  pastor  knows  and  understands 
the  world.  He  needs  to  know  how  every  individual, 
whom  he  would  influence,  stands  in  the  world  and 
is  influenced  by  it.  He  needs  to  know  what  food 
these  people  feed  on,  the  nature  of  what  they  read, 
the  forces  that  move  the  various  classes.  To  this 
end  he  needs  to  know  even  the  popular  books  that 
influence  the  religious  thinking  of  the  day.  But  in 
this  study  of  the  world  and  of  man  he  must  care- 
fully guard  himself  lest  he  pursue  it  for  its  own 
sake.  This  would  be  un-Christian  if  not  anti- 
Christian.  This  knowledge  he  must  seek  for 
the  kingdom  of  God's  sake ;  to  enable  him  to 
find  the  souls  that  are  fleeing  from  the  Gos- 
pel    in    their    hiding-places.       How    can     he     do 


170  THE   I.UTHERAN   PASTOR. 

this  unless  he  be  acquainted  with  those  hid- 
ings." 
ciaus  Harms.  Claus  Harms  (Pastoral  Theologie,  Vol.  II.,  p. 
29if)  expresses  these  sentiments :  "  I  have  never 
seen  a  household  maintain  itself  where  the  outlay 
exceeded  the  income.  The  end  is  bankruptcy. 
Where  the  supply  does  not  equal  the  need  the  end 
is  death.  Many  pastors  give  out,  but  do  not  take  in. 
They  are  hastening  on  toward  literary  death. 
Therefore  be  watchful  and  strengthen  the  things 
that  remain  that  are  ready  to  die.  Let  him  espe- 
cially who  has  much  pastoral  work  be  watchful. 
The  literary  life  depends  on  keeping  fresh  what  has 
been  learned  and  in  constantly  adding  to  the  stock. 
According  to  Sirach  (Chapter  XXXIX.):  'Who- 
ever would  learn  to  understand  the  law  of  the  Most 
High  must  search  out  the  wisdom  of  the  ancients, 
study  the  prophets,  know  the  story  of  the  renowned 
men,  ponder  them,  what  they  mean  and  what  les- 
sons they  teach,  learn  the  spiritual  proverbs  and 
exercise  himself  in  deep  sayings.'  Behold  here  an 
encyclopaedia  and  a  methodology,  in  a  nutshell,  for 
our  study.  To  this  it  is  only  necessary  to  add  :  '  Do 
not  neglect  your  contemporaries  ;  know  what  they 
are  doing,  and  what,  that  is  of  worth,  they  are  pro- 
ducing. For,  truly,  what  grows  in  the  land  of  the 
living  is  not  all  straw,  and  in  the  nests  of  our  day 
the  eggs  are  not  all  bubbles.'     Another  warning  is 


IN    HIS   STUDY.  171 

sometimes  necessary  :  The  student  dare  not,  for  the 
sake  of  study,  betray  the  pastor,  the  husband,  the 
father." 

But  why  should  it  be  necessary  to  show  the  need 
and  importance  of  study?  Does  not  the  divine 
Word  demand  it?  (See  Acts  vii.  22;  Hos.  iv.  6; 
Phil.  i.  17;  Epli.  iv.  II  ;  i  Tim.  iii.  2  and  iv.  15, 
16;  2  Tim.  ii.  2  and  iv.  15.)  Is  not  knowledge 
everywhere  power  ?  Are  not  ministers  rightly  sup- 
posed to  be  leaders  of  religious  thought  ?  Should 
they  not  be  in  advance  of  the  people  to  whom  they 
minister?  Are  they  to  be  unable  to  answer  the 
questions  and  solve  the  problems  of  the  high-school 
graduates  in  their  congregations?  Is  not  Achelis  Acheiis. 
correct  when  he  writes  (Vol.  II.,  p.  223):  "An 
acquaintance  with  science  purifies  and  elevates  the 
faculties  in  a  manner  which  is  of  the  greatest  utility 
to  the  pastor.  It  makes  him  free  from  the  small- 
ness  of  spirit,  from  the  trifling  nature,  from  the 
complaining  which  so  easily  asserts  itself  in  the 
general  intercourse  with  men.  It  frees  him  from 
the  particularism  of  his  own  personality,  from  his 
self-conceit.  Science  is  a  mental  circumcision.  It 
lifts  him  into  the  element  of  the  universal,  the 
objective,  the  needful.  It  frees  him  from  what  is 
unbecoming  in  the  masses,  from  concerning  himself 
with  the  individual  alone  while  forgetting  the 
thing  to  be  considered  and  from  the  tendency  to 


172  THE   LUTHERAN   PASTOR. 

gossip.  It  confers  the  spirit  of  calm  consideration 
in  the  judging  of  men.  It  saves  from  forming 
hasty  conclusions  from  isolated  data,  of  whose  inter- 
relations he  is  ignorant.  The  more  his  calling 
draws  him  into  the  rush  and  crush  of  humanity  the 
more  does  he  need  to  refresh  himself  with  draughts 
from  the  region  of  pure  thought.  But  let  him  be- 
ware of  the  promiscuous  reading  of  periodicals. 
.  .  .  Let  him  secure  a  small  collection  of  perma- 
nently valuable  theological  works.  Better,  by  far, 
to  read  one  good  work  six  times  than  to  read  six 
good  works  once." 
Vinet.  Vinet  forcibly  urges :  "  We  must  study  to  excite 

and  enrich  our  own  mind  by  means  of  other  men's. 
Those  who  do  not  study  find  their  talents  enfeebled, 
and  their  minds  become  decrepit  before  the  time. 
In  respect  to  preaching,  experience  demonstrates 
this  abundantly.  Whence  comes  it  that  preachers, 
much  admired  in  the  beginning,  decline  so  rapidly 
or  remain  so  much  below  the  hopes  to  which  they 
had  given  birth?     Most   frequently  it  is  because 

they   did   not   continue    their    studies 

Without  incessant  study  and  close  application  our 
sermons  will  more  and  more  resemble  each  other. 
A  preacher  who  pursues  a  course  of  solid  thinking 
will  always  be  interesting." 
John  Wesley.  John  Wesley  wrote  thus  to  one  who  had  fallen 
out  of  the  habit  of  regular,  close  study.     "Youf 


IN    HIS   STUDY.  173 

talent  in  preaching  does  not  increase ;  it  is  about 
the  same  as  it  was  seven  years  ago  ;  it  is  lively,  but 
not  deep ;  there  is  little  variety ;  there  is  no  com- 
pass of  thought.  Reading  alone  can  supply  this, 
with  daily  meditation  and  prayer.  You  wrong 
yourself  greatly  by  omitting  this.  You  can  never 
be  a  deep  preacher  without  this  any  more  than  a 
thorough  Christian.  Oh,  begin  !  Fix  some  part  of 
every  day  for  private  exercises.  You  may  acquire 
the  taste  which  you  have  not.  What  is  tedious 
at  first  will  afterward  be  pleasant.  Whether  you 
like  it  or  not,  read  and  pray  daily.  It  is  for  your 
life.  There  is  no  other  way,  else  you  will  be 
a  trifler  all  your  days  and  a  petty,  superficial 
preacher.  Do  justice  to  your  own  soul ;  give  it 
time  and  means  to  grow ;  do  not  starve  yourself 
any  longer." 

John  Bright  once  said  that  it  was  a  perfect  mys-  Empty 
tery  to  him  how  a  minister  could  preach  even  tol- 
erably, on  the  same  subject,  week  after  week  and 
year  after  year.  And  here  is  where  the  indolent 
fail.  They  become  empty  talkers  or  ranters.  Their 
Sunday  talks  and  exhortations  are  made  up  of  in- 
coherent pious  platitudes,  common  generalities,  irk- 
some iterations,  anodynes  that  put  their  people  to 
sleep  physically,  mentally,  and  spiritually.  Studi- 
ous ministers  will  always  outwear  more  popular 
ones,  who  depend  on  their  "gift  of  gab"  and  sup- 


What  shall 


174  THE   I.UTHERAN   PASTOR. 

posed  brilliancy.  Studious  ministers  will  grow 
themselves  into  popularity.  It  was  Dr.  Wayland's 
rule  that  in  order  to  increase  the  force  of  our  men- 
tal faculties  we  must  use  them  to  the  utmost ;  to 
become  thinkers,  we  must  think ;  to  become  rea- 
soners,  we  must  reason. 

What  should  the  pastor  study  ?     This  has  been 

he  study?      anticipated  in  part.     To  sum  up  : 

His  first  and  main  study  must  ever  be  the  Divine 

I.  Bible.  Word.  If  he  have  time  for  only  one  book,  this 
must  be  the  one.  From  this  he  is  to  preach,  in- 
struct, counsel,  and  warn.  By  it  he  must  live  him- 
self; through  it  he  must  give  light  and  life  to 
others.  To  be  a  workman  that  needeth  not  to  be 
ashamed,  he  must  know  how  rightly  to  divide,  ex- 
pound, and  apply  its  blessed  truth.  He  cannot  do 
this  aright  unless  he  is  thoroughly  at  home  in  the 
contents  of  his  Bible.  He  must  know  its  history, 
its  geography,  its  archeology,  its  characters,  and  its 
teaching.  He  needs  to  understand  the  root,  mean- 
ing, and  the  various  uses  of  its  principal  words ;  he 
must  know  how  to  find  and  how  to  apply  its  true 
analogy  of  faith.  All  this  means  study ;  deep 
study,  devout  study,  daily  study,  lifelong  study. 

Others'  books  we  can  read  and  lay  aside.  We  can 
graduate  in  them,  and  say  that  we  have  learned  all 
that  we  can  from  them.  Not  so  with  this  Book. 
No  one  has  ever  exhausted  it.     It  is  inexhaustible. 


IN    HIS   STUDY.  175 

It  is  not  of  this  world.  It  has  God  for  its  author, 
Christ  for  its  subject,  and  salvation  for  its  eivd.  It 
begins  and  ends  with  eternity.  It  is  especially  the 
minister's  Book.  He  is  in  particular  the  man  of 
this  Book.  He  must  come  to  it  at  every  point 
of  his  work.  It  is  the  Urim  and  Thummim  from 
which  he  is  to  know  the  mind  of  Jehovah.  It 
is  the  Sword  of  the  Spirit  with  which  he  is  to  over- 
come opposition.  It  is  the  hammer  with  which  he  is 
to  break  the  stony  heart ;  the  fire  with  which  to  warm 
its  icy  coldness  ;  the  light  to  dispel  its  darkness, 
and  the  living  seed  with  which  he  is  to  start  and 
nourish  the  new  life.  It  is  the  man  of  his  counsel, 
the  guide  of  his  life,  the  power  of  God  unto  salva- 
tion. It  is  the  inspiration,  strength,  hope,  and  com- 
fort in  the  midst  of  a  perverse  and  obdurate  world. 

The  pastor  is  not  to  be  satisfied  with  knowing 
detached  parts  and  passages.  He  is  to  know  the 
Bible  as  a  whole.  He  needs  to  know  every  passage 
in  its  connection.  Oversight  gives  insight.  It  is 
well  frequently  to  read  a  book  at  one  sitting,  after 
knowing  the  main  points  of  its  introduction. 

Says  Dr.  J.  W.  Alexander :  "  To-day  I  took  up 
my  Greek  Testament,  and,  as  I  walked  about  the 
floor,  read  the  Second  Epistle  to  Timothy,  pausing 
in  thought  on  certain  striking  places.  I  saw  many 
new  excellencies,  had  some  rays  of  light,  and  was 
more  than  ever  convinced  of  the  excellency  of  this 


lis  value. 


176  THE   I.UTHERAN   PASTOR. 

way  of  Scripture  study ;  especially  when,  after  a 
number  of  rapid  perusals,  one  goes  over  the  ground 
with  more  and  more  ease  every  time." 

This  brings  us  to  the  importance  of  a  regular 
In  the        and  systematic  study  of  the  original  text.     "  Me- 

original  text.  1       /»  .    .        .        - 

lanchthon  recommended,  as  the  first  requisite  m  the 
study  of  theology,  '  a  familiarity  with  the  text  of 
the  Sacred  Scriptures,  and,  in  order  to  do  this,  that 
they  should  be  read  daily,  both  morning  and  even- 
ing.' " 

Luther  declared  that  he  would  not  part  with 
his  knowledge  of  Hebrew  for  mines  of  gold.  He 
studied  his  Hebrew  Bible  and  Greek  Testament 
daily. 

Dr.  Hoppin  says  (Past.  Theol.,  p.  159):  "The 
study  of  the  Hebrew  language,  though  difficult,  yet, 
after  the  scholar  has  broken  through  the  rind,  is 
not  extremely  difficult  for  practical  purposes,  and  it 
affords  a  lifelong  banquet,  for  in  the  Hebrew  we 
seem  to  approach  to  the  simplicity  of  nature,  and  to 
the  very  words  of  God.  Its  antique  grandeur  and 
unsoftened  strength  .  .  .  lead  us  back  to  what  the 
Germans  call  the  Ur-welt — to  the  elder  hills  and 
plains,  the  shepherds,  and  the  period  when  men 
come  near  God  in  the  fresh  youth  of  the  world  .  .  . 
On  almost  every  point  of  Biblical  criticism,  the  man 
who  is  not  a  Hebrew  scholar  is  entirely  at  the  mercy 
of  the  man  who  is." 


IN   HIS   STUDY.  177 

Murphy  (Past.  Theol.,  p.  i3if)  elaborates  these 
arguments : 

1.  "  The  Bible  cau  be  better  understood  through 
the  aid  of  this  language  than  it  can  possibly  be 

..,         J    •.   I,  Murphy's 

without  It."  arguments. 

2.  "  We  get  nearer  to  the  mind  of  the  Spirit  in 
this  way." 

3.  "  Out  of  all  the  possible  languages  of  the 
world,  these  were  the  ones  that  were  providentially 
chosen  for  conveying  the  will  of  God  to  man." 

4.  **  It  must  be  an  unspeakable  pleasure  to  get  at 
the  very  terms  which  were  written  by  inspired  pens, 
the  very  sounds  that  were  uttered  by  Jehovah  and 
heard  from  His  lips  by  His  highly  favored  ser- 
vants." 

5.  "To  be  skilled  in  these  languages  gives  one  an 
independence  in  interpreting  the  Scriptures  and  an 
authority  in  expounding  them,  which  cannot  be  too 
highly  valued." 

6.  "  Some  of  the  best  modern  commentaries  on  the 
Scriptures  cannot  be  used  to  full  advantage  without 
a  knowledge  of  these  languages." 

Some  of  the  older  pastors  had  little  or  no  oppor- 
tunity to  become  proficient  in  the  sacred  languages. 
We  are  glad  that  our  seminar}-  courses  have  greatly 
improved  on  these  lines,  and  that  he  who  has  been 
faithful  in  the  seminary  has  a  working  knowledge 
of  Hebrew  and  Greek  when  he  enters  on  his  work 
12 


178 


THE    LUTHERAN   PASTOR. 


With 

exegetical 

"XJinmentary. 


2.   Church 

Fathers  and 

Luther. 


as  a  minister.  Now  let  liim  only  be  faithful,  per- 
sistently and  energetically  faithful,  in  keeping  it  up. 
One  or  two  hours  of  hard  study  a  week  the  year 
round  will  not  only  hold  what  has  been  acquired, 
but  will  make  more  and  more  proficient. 

If  rightly  used,  a  good  brief  exegetical  commen- 
tary is  helpful  in  the  Bible  study.  We  know  of 
one  minister  who  studies  his  Bible  every  morning 
with  Bengel  open  before  him. 

The  faithful  Bible  student  will  be  the  sound  and 
satisfying  preacher  and  the  safe  pastor.  His  people 
will  not  go  home  hungry,  but  will  be  so  fed  and 
feasted  that  they  will  want  to  come  next  time  and 
bring  their  friends  with  them. 

The  faithful  Bible  student  will  have  time  also 
for  othei  studies.  Dr.  Horn  (Ev.  Pastor,  p.  44) 
says  :  "  In  so  far  as  literature,  science,  and  the  study 
of  history  and  human  nature  can  serve  him  in  his 
especial  stewardship,  he  is  in  duty  bound  to  pursue 
them  in  right  proportion."  We  have  already  seen 
how  Vilmar  recommends  the  study  of  humanity  and 
of  the  Zeit-Geist. 

As  special  ministerial  studies  he  recommends  the 
Church  Fathers,  and  especially  the  works  of  Luther. 
As  side-helps,  he  recommends  History  and  Philos- 
ophy. 

There  is  much  truth  in  the  saying  of  Pope : 
"The  proper  study  of  mankind  is  man." 


IN    HIS   STUDY. 


179 


The  pastor  as  a  teacher,  molder,  and  leader  of  men 
must  know  men  ;  otherwise  he  will  be  beating  the 
air,  preaching  over  the  heads  of  his  people,  and  fail 
utterly  to  understand  and  properly  to  counsel  them. 
Let  him  faithfully  study  Philosophy,  and  especially 
Psychology.  Let  him  study  books  revealing  the 
human  spirit  and  character.  Next  to  the  Bible, 
Shakespeare  will  help  him.  Let  him  study  him- 
self, and  also  get  into  the  hearts  and  the  inner  life 
of  his  people. 

As  an  interpreter  and  messenger  of  God,  he  ought 
also  to  know  the  works  of  God.  Not  only  books  on 
natural  science,  but  nature  herself  in  all  her  depart- 
ment and  moods  ought  to  be  studied.  He  ought 
to  know  how  to  consider  the  lilies,  to  behold  the 
fowls  of  the  air,  to  learn  a  parable  of  the  fig-tree 
and  of  all  the  trees,  to  discern  the  face  of  the  sky. 
To  him  the  heavens  should  ever  declare  the  glory 
of  God,  and  the  firmament  show  His  handiwork. 
"An  undevout  astronomer  is  mad."  The  pastor 
who  loves  and  knows  how  to  study  nature  can  ever 
find 

"  Tongues  in  trees,  books  in  the  running  brooks, 
Sermons  in  stones,  and  good  in  everything." 

It  has  also  been  previously  remarked  that  the 
pastor  needs  to  know  the  spirit  of  his  time.  What 
do  his  people  read,  what  do  they  think,  what  atmos- 
phere do  they  breathe  ?     What  is  the  trend  and  tone 


3.    Man. 


4.   Nature. 


5.  Current 
thought. 


l8o  THK   LUTHERAN   PASTOR. 

of  the  daily  and  weekly  press,  of  the  popular  maga- 
zines, of  the  platform  lecture  ?  What  are  the  daily 
associations  and  environments  of  his  people  ?  Who 
are  the  chief  priests,  elders,  scribes,  Pharisees,  Sad- 
ducees,  false  prophets,  antichrists  of  to-day?  Of 
what  writer's,  speaker's,  or  neighbor's  leaven  must 
his  disciples  beware  ?  What  is  that  insidious,  sneak- 
ing, secretly-working  Zcit-Gcist^  that  is  constantly 
baffling  him  and  poisoning  his  people  ?  The  pastor 
must  know  it.  He  can  do  so  by  getting  the  confi- 
dence of  his  people,  having  them  open  their  hearts 
and  lives  to  him,  look  over  their  literature,  and  so 
get  acquainted  with  the  spirit  that  haunts  them. 

As  already  said,  it  will  be  well  for  the  pastor  to 
know  the  popular  books  that  have  an  influence  on 
religion,  e.  g.^  a  few  jears  ago,  '*  Robert  Elsmere," 
at  present,  "  The  Reign  of  Law,"  et  id  onine  genus. 

The  intelligent,  influential,  and  growing  pastor 
will  want  to  know  the  best  thought  of  the  best 
thinkers  of  all  time.  On  this  whole  subject  of  the 
pastor  in  his  study  we  most  earnestly  commend  a 
careful  reading  Dr.  Shedd's  vigorous,  virile,  search- 
ing and  stimulating  words  in  Chap.  III.  of  his  Pas- 
toral Theology,  p.  345. 
^'of  stidy'"^        A  few  words  as  to  the  best  method  of  study  : 

First.  Let  the  pastor  carefully  lay  down  for  him- 
I.  Regular     gglf  a  coursc  for  every  vear.     For  such  system  and 

course. 

selection  a  correspondence  post-graduate  course  will 


IN    HIS   STUDY.  l8l 

be  ven-  helpful.  ;  From  the  catalogues  for  such 
courses,  with  the  aid  of  the  professors  in  the  insti- 
tution that  offers  the  course,  let  him  make  his 
choice.  Do  not  undertake  too  much  ;  do  not  be  in 
a  hurry  ;  do  not  study  with  reference  to  a  degree, 
but  to  improve  yourself  ;  self-improvement  and  the 
greater  efficiency  for  usefulness  is  reward  enough 
for  all  the  labor.  The  labor  itself  ought  to  become 
such  a  pleasure  that  it  is  its  own  reward.  The 
degree-hunter  is  often  hasty  and  superficial,  while 
he  who  studies  for  his  own  good  and  because  he  loves 
it  is  apt  to  be  more  thorough. 

Having  selected  the  course,  let  there  be  system  in 
following  it  up.  Learn  the  value  of  time.  Time, 
of  which  eternity  is  made  up,  should  be  reverenced. 
Much  precious  time  is  wasted,  not  by  idleness 
alone,  but  b}'  lack  of  system.  Let  there  be  regular 
study  hours.  The  first  hour,  or  at  least  half-hour, 
for  private  devotion.  Then  study  till  breakfast 
time.  Then  family  devotions,  and  fifteen  or  twenty 
minutes  for  the  morning  papers  and  the  necessary 
chores.  Then  conscientious  study,  not  loitering, 
lounging,  flitting  from  book  to  magazine  or  from 
book  to  book,  but  study,  attentive,  concentrated 
study,  till  the  noon-day  meal.\  If  breakfast  is  late, 
one  o'clock  is  early  enough  for  this.  Dr.  Shedd 
recommends  five  hours  daily,  three  for  sermonizing 
and   two  for  books.     After  five  or  ten  years,  three 


2.    System. 


1 82  THE    LUTHERAN    PASTOR. 

for  books  and  two  for  sermonizing.  Let  this  system 
be  rigidly  adhered  to.  Enter  with  promptness  on 
the  work  at  the  fixed  minute.  Dr.  Alexander  says  : 
"  More  than  half  one's  time  can  thus  be  saved." 
Cecil  says  :  "  Method  is  like  packing  things  in  a 
box  ;  a  good  packer  will  get  in  half  as  much  again 
as  a  poor  one." 

Another  important  matter  is  that  these  hours  be 
.     3-  No        ^g  £j.gg  from  interruption  as  possible.     Let  the  con- 

mterruptions.  ^  ^ 

gregation  understand  that  the  forenoons  are  for 
study  and  the  afternoons  for  the  people.  The 
objectless  visit  of  the  idler,  whose  chief  occupation 
is  to  kill  time,  should  be  severely  discouraged. 
Even  visiting  brethren  should  not  steal  these 
precious  hours.  Vinet,  p.  124,  tells  how  an  aged 
American  minister  once  visited  the  Rev.  jMatthew 
Wilks  in  London  :  "After  some  moments,  when 
they  had  told  each  other  the  most  important  news 
they  had  heard,  the  conversation  dropped.  Mr. 
Wilks  broke  the  silence  by  saying,  '  Have  you  any- 
thing more  to  tell  me  ? '  '  Nothing  of  special  in- 
terest.' '  Do  you  desire  any  further  information 
from  me?'  '  None.'  '  Then  it  is  best  we  should 
separate.  I  am  engaged  in  my  Master's  business. 
Good-by,  sir.'  " 

A  classmate  of  the  writer,  one  of  the  busiest  men 
in  the  church,  was  once  visited  by  another  class- 
mate.    They  had  not  seen  each  other  for  years,  but 


IN   HIS   STUDY.  183 

the  busy  man  said,  "  Charlie,  I  am  glad  to  see  you. 
I'll  give  you  twenty  minutes,  by  the  watch." 

Let  us  have  a  generation  of  pastors  who  scrupu-    Such  pastors 

.  .  needed. 

lously  and  gladly  keep  their  closet  hours  and  their 
study  hours ;  then  will  our  ministry  be  powerful  in 
the  pulpit,  influential  in  the  community,  and  richly 
blessed  in  their  pastoral  functions. 


CHAPTER  VII. 

IN    HIS    CLOSET. 

We  have  already  suggested  and  emphasized  the 
need  of  spiritual  qualifications  in  the  pastor.  This 
is  a  matter  that  cannot  be  too  deeply  impressed. 
On  the  spiritual-mindedness,  earnestness,  and  per- 
sonal consecration  of  the  pastor,  more  than  on  any- 
thing else,  depends  his  success  as  a  shepherd  of 
souls.  It  is  not  enough  that  he  be  an  ordinarily 
pious  man.  He  needs  a  piety  the  degree  of  which 
is  above  that  of  his  people.  He  needs  a  more  com- 
plete conformity  to  the  likeness  of  Jesus  Christ,  a 
greater  familiarity  with  the  mind  of  the  Spirit,  a 
nearer  approach  to  the  perfect  man  in  Christ  Jesus. 
He  is  to  be  a  leader  in  the  spiritual  host  of  God, 
and  needs  to  be  in  advance  of  others  in  spiritual  at- 
tainments. The  one  thought  should  ever  be  before 
him  :  "  Mine  is  no  ordinary  profession.  It  is  some- 
thing more  sacred,  more  heavenly,  more  Christ-like 
than  the  common  callings  of  men,  and  therefore  I 
must  be  more  holy."  The  development  of  personal 
piety  well  deserves  a  separate  chapter  in  Pastoral 
Theology.  It  is  a  branch  of  culture  sadly  neglected. 
*'      The  church  is  suffering  from  a  cold,  careless,  un- 

(184) 


IN    HIS  CLOSET.  185 

spiritual,  and  selfish  ministry  more  than  from  any  • 
other  cause.  Worldly-mindedness,  mere  profession- 
alism, indifference,  laziness,  selfishness,  and  spirit- 
ual atrophy  in  the  parsonage  are  blighting  our 
churches.  Our  ministry  is  in  danger.  The  cold, 
careless,  mammon-worshiping,  pleasure-loving,  and 
skeptical  atmosphere  of  our  age  is  affecting  our  pas- 
tors. The  Zeit-Geist  is  dangerous.  It  has  paralyzed 
many  a  pastor  who  is  not  even  conscious  of  his  loss. 
Gray  hairs  are  here  and  there  upon  him  and  he 
knoweth  it  not.  His  not  knowing  it,  is  his  greatest 
danger. 

Murphy  (Pastoral  Theol.,  p.  38)  well  says  :  "  This 
eminent  piety  is  before  ever^'thing  else  in  prepara-  piety  before 
tion  for  the  duties  of  the  sacred  office.  It  is  before 
talents,  or  learning,  or  study,  or  favorable  circum- 
stances, or  skill  in  working,  or  power  in  sermoniz- 
ing. It  is  needed  to  give  character  and  tone  and 
strength  to  all  these,  and  to  every  other  part  of  the 
work  ...  A  man  with  this  high  tone  of  piet}^  is 
sure  to  be  a  good  pastor  ;  without  it  success  in  the 
holy  office  is  not  to  be  expected.  The  first  thing 
for  the  young  minister  to  consider  is  how  he  may 
attain  to  the  high  degree  of  holiness  in  heart  and 
life."  On  page  53,  Murphy  quotes  McCheyne  thus : 
"  A  heated  iron,  though  blunt,  will  pierce  its  way 
even  where  a  sharper  instrument,  if  it  be  cold,  will 
not  penetrate.     So,  if  our  ministers  only  be  '  filled 


1 86  THK    LUTHERAN    PASTOR. 

with  the  spirit,'  wlio  is  like  fire,  they  will  pierce 
into  the  hardest  hearts,  where  the  sharpest  wits 
cannot  find  their  way.  ...  A  loving  man  will 
always  accomplish  more  than  a  merely  learned  one. 
...  It  is  not  great  talents  that  God  blesses  so 
much  as  great  likeness  to  Christ.  A  holy  minister 
is  an  awful  weapon  in  the  hands  of  God." 

Says  Dr.  Bedell  (in  The  Pastor,  p.  28) :  "  Theory 
is  not  enough.  Without  doubt,  the  devil  is  an  able 
theologian.  But  a  clerical  character  which  is  to 
The  need  of  asscrt  powcr  must  add  to  a  mind  furnished,  trained, 
and  developed,  a  heart  thoroughly  placed  under  the 
influence  of  these  truths,  and  a  will  as  thoroughly 
;  sanctified.     A  minister  whose  character  in  the  pul- 

'  pit  will  move  and  hold  men  will  have  experienced, 
in  his  own  religious  history,  the  power  of  the  truth 

!  which  he  applies.   .   .   .     One  can  never  learn  from 

[  books  the  way  in  which  truth  deals  with  the  soul. 

1  Each  teacher  needs  his  own  experience  of  it.  We 
need  to  have  felt  the  influence  of  divine  things. 
We  need  to  have  known  the  power  of  the  law  in 
exposing  our  sin,  the  depth  of  that  sin,  the  entire- 
ness  of  our  depravity.  .  .  .  We  need  to  have  ex- 
perienced the  sweet  compulsion  of  the  spirit  draw- 
ing us,  willingly,  unwilling,  toward  the  cross  of 
Christ.  We  need  to  have  felt  the  inrush  ing  sense 
of  a  Saviour's  love  and  the  outgushing  rush  of 
affection  and  desire,  and  devotion  and  self-abandon- 


IN    HIS  CLOSET.  1 87 

ment  and  self-consecration ;  all  mingling  in  the 
single  act  of  faith  toward  Him,  by  which  we  arc 
forever  bound  to  Him,  by  which  we  share  His  life 
and  become  partakers  of  the  life  hidden  with  Him 
in  God.  From  our  own  blessed  experience  we  be- 
come able  to  apply  such  truths  to  the  experience  of 
other  men.  .  .  .  Words  fall  from  a  minister's  lips 
with  power,  when  it  is  evident  that  they  are  uttered 
as  the  experience  of  a  spiritual  man." 

We  most  earnestly  recommend  to  all  pastors  a 
most  earnest  study  of  Baxter's  "  The  Reformed  Pas- 
tor," of  Spener's  '■'■Theologische  Bcdenken^'^-  of  James' 
*'  An  Earnest  Ministry-,"  and  of  "  Ninety-five  Theses 
for  Protestant  Church  Doors,"  by  Rev.  G.  W.  Sandt. 

It  is  not  enough  that  the  young  pastor  had  these 
spiritual  qualifications  before  or  when  he  entered  on 
his  work.  There  is  always  an  imminent  danger  for 
all  Christians  that  they  lose  their  first  love,  run 
well  for  a  season,  wax  cold,  and,  in  time  of  tempta- 
tion, fall  away. 

Ever>'  believer  needs  a  constant,  diligent,  and 
prayerful  use  of  the  means  of  grace.  All  need  to 
watch  and  pray  ;  constantly  to  put  on  and  use  the 
whole  armor  of  God.  With  all,  "  the  old  Adam  in 
us  is  to  be  drowned  and  destroyed  by  daily  sorrow 
and  repentance,  together  with  all  sins  and  evil  lusts  : 
and  the  new  man  should  daily  come  forth  and 
rise." 


1 88  THE   LUTHERAN   PASTOR. 

Now  the  idea  prevails,  and  young  ministers  easily 
and  unconsciously  get  it,  that  those  in  the  holy 
office  are  not  in  so  much  danger  and  do  not  need  so 
much  spiritual  watchfulness  and  self-culture.  Are 
they  not,  by  virtue  of  their  holy  calling,  constantly 
about  their  Father's  business?  Are  they  not 
always  bearing  the  vessels  of  the  Lord,  study- 
ing, expounding,  and  applying  the  Divine  Word? 
Are  they  not  always  instructing,  admonishing, 
warning,  and  comforting  others  along  these  lines? 
Do  they  not  associate  with  the  very  best  Christian 
people  and  spend  their  days  in  a  superior  and  sanc- 
tified atmosphere  ?  How  could  they  be  in  danger  ? 
It  ought  to  be  a  matter  of  course  that  they  grow 
wiser  and  better  from  day  to  day.  No  doubt  these 
are  the  devil's  suggestions.  Paul  at  least  feared 
lest,  having  preached  to  others,  he  himself  might 
become  a  castaway. 

Now  the  truth  is  that  no  class  of  men  stand  in 
such  great  and  sore  need  of  spiritual  watchfulness 
and  self-culture  as  ministers.  Their  calling  carries 
with  it  special  dangers.  There  is  danger  that, 
while  feeding  others,  they  starve  themselves ;  that 
in  counseling  and  warning  others  they  forget  self ; 
that  their  own  spiritual  life  languish  and  their 
official  functions  become  professional  and  lifeless. 
There  are  many  diverse  temptations  peculiar  to  the 
pastor.     Says  Vilmar  (Pastoral  Theologie,  p.  60)  : 


IN    HIS  CLOSET. 


189 


*'  There  is  no  true  shepherd  without  temptation, 
as  even  the  Great  Shepherd,  Christ,  was  tempted. 
The  devil  seeks  especially,  most  frequently  and 
most  powerfully,  to  tear  the  Word  of  God  out  of  the 
heart  of  that  one  who  has  it  most  really  and  most 
completely.  The  pastor  must  contend  against  the 
devil,  not  only  for  himself,  but  also  for  his  congre- 
gation  Whoever    knows    nothing   of 

these  conflicts,  knows  not  that  the  principal  object 
of  all  the  devil's  attacks  is  the  office-bearer  of  the 
church  of  Christ,  is  not  yet  a  true  minister.  The 
minister  must  expect  that  the  devil  treat  him  just 
as  he  treats  the  Lord  Himself,  and  that  for  the 
reason  that  he  proclaims  the  Word  of  the  Lord. 
He  not  only  casts  doubt  upon  the  preached  Word, 
but — and  this  is  even  harder  to  bear — he  so  per- 
verts the  very  best  of  that  Word  that  he   turns  it 

into  a  snare  or  welds  it  into  a  deadly  dart 

So,  for  example,  the  minister  is  tempted  by  wan- 
dering or  absence  of  thought,  by  indifference,  even 

in  the  most  holy  acts Or  in  the  midst  of 

these  acts  alien,  silly,  and  irreverent  thoughts  rush 
in,  or  there  come  inner  and  outer  unrest,  the  feel- 
ing of  being  desolate  and  forsaken,  spiritual  dearth 
and  weakness,  vanity,  pride,  irritability,  the  flattery 
of  the  newly  awakened,  or,  worse  }et,  of  the  world 
or  of  women.  Then  come  special  temptations  to 
doubt.     The  verv  truths  in  which  one  felt  the  most 


ease. 


190  THE   LUTHERAN   PASTOR. 

firm  the  devil  makes  doubtful,  and  casts  the  min- 
ister into  serious  conflicts.  There  is  no  other  way. 
The  fight  of  faith  must  be  fought  through.  Who- 
ever knows  nothing  of  this  faith-conflict  {Glaubens- 

kanipf)  is  certainly  a  shallow   nature 

These  conflicts  can  be  fought  through  in  no  other 
way  than  by  prayer." 

All  this  and  more  Vilmar  embraces  under 
Luther's  Teniatio. 

There  are  constant  temptations  from  love  of 
Love  of  ease,  indisposition  to  self-denying  devotion,  and 
false  fear  of  uttering  unpalatable  truths.  We 
must  often  labor  when  our  hearts  are  cold  and  lan- 
guid. 

The  Rev.  Mr.  Shepherd,  of  New  England,  writes 
in  his  diary :  "  I  saw  on  the  Sabbath  \i.  e.^  the 
Lord's  day]  four  evils  which  attend  me  in  my  min- 
istry. First,  either  the  devil  treads  me  down  by 
discouragement  and  shame,  from  the  sense  of  the 
meanness  of  what  I  have  provided  in  private  medi- 
tations ;  or,  secondly,  carelessness  possesses  me, 
arising  because  I  have  done  well  and  been  enlarged, 
and  been  respected  formerly  ;  hence  it  is  not  such 
great  matter,  though  I  be  not  always  alike.  Thirdly, 
infirmities  and  weakness,  as  want  of  light,  want  of 
life,  want  of  a  spirit  of  power  to  deliver  what  I  am 
affected  with  for  Christ ;  and  hence  I  saw  many 
souls  not  set  forward,  nor  Godward  in  my  ministry. 


IN    IIIS   CLOSET.  191 

Fourthly,  want  of  success  when   I  have  done  my 
best."  * 

On  p.  65,  Bridges  quotes  from  George  Herbert's 
Country  Parson,  Chap.  II.,  thus  :  "  The  minister's  Dirr.cuity  of 
aim  and  labor  must  be  not  only  to  get  knowledge,  preparation, 
but  to  subdue  and  mortify  all  lusts  and  affections, 
and  not  to  think,  that,  when  he  has  read  the 
fathers  or  schoolmen,  a  minister  is  made  and  the 
thing  is  done.  The  greatest  and  hardest  prepara- 
tion is  within.  And  indeed  hie  labor — hoc  opus  est. 
To  bring  the  heart  to  the  work  and  to  keep  it  there, 
to  exchange  the  indulgence  of  ease  for  labor  and 
self-denial,  the  esteem  of  the  world  for  the  reproach 
of  Christ  and  His  cross,  to  endure  the  prospect  of 
successive  disappointment  and  discouragement — 
this  it  is  that  raises  within  the  '  evil  spirit '  of 
despondency,  which  kind  can  come  forth  by  noth- 
ing but  by  prayer  and  fasting." 

Vinet  (Pastoral  Theol.,  p.  67)  thus  refers  to 
another  special  danger :  "  Self-love  is  our  most  ter-  seif-iove 
rible  enemy,  because  it  is  our  nearest.  Everyone 
covets  praise.  .  .  .  True  humility  is  a  miracle.  A 
supernatural  grace  is  necessary  to  impart  it  to  a 
minister.  Nothing  but  love  can  remove  self-love 
from  the  throne  of  his  heart.  .  .  .  There  is  one 
form  of  self-love  which  manifests  itself  in  the  min- 
istry more  than  in  any  other  profession.  It  is  the 
*  Quoted  in  Bridges  on  the  Christian  Ministry,  p.  24. 


192  THE   LUTHERAN   PASTOR. 

love  of  authority.  .  .  .  The  habit  of  commanding, 
so  easily  formed,  narrows  and  falsifies  his  view  and 
alienates  those  who  cannot  sacrifice  their  tastes  to 
his.  Chrysostom  (On  the  Priesthood)  has  devel- 
oped with  admirable  force  the  dangers  of  self-love 
in  the  ministry."  Dr.  Cannon,  in  Lectures  on 
Pastoral  Theol.  (p.  612),  reminds  the  minister  that 
"  the  temper  and  habits  of  the  world  are  opposed  to 
the  process  of  religion.  The  rich  and  great  and 
fashionable  are  averse  to  practical  godliness ;  and 
the  wicked  are  anxious  to  free  themselves  from 
every  restraint  which  the  divine  law  imposes  upon 
them  as  intelligent  creatures.  Hence  ministers  of 
the  Word  are  called  upon  to  endure  '  the  contradic- 
tion of  sinners.'  .  .  .  But  they  have  also  to  con- 
tend with  sin  in  their  own  hearts  and  are  exposed 
to  particular  assaults  of  the  adversary.  The  flesh 
tempts,  at  one  time  to  slothfulness  and  laxity,  at 
another  time  to  discouragement." 

But,  perhaps,  after  all,  the  most  insidious  and 
the  most  constant  danger  to  the  pastor's  spiritual 

The 

professional  life  is  the  oue  of  falling  into  the  habit  of  regard- 
ing and  using  spiritual  things  in  a  merely  profes- 
sional spirit.  He  uses  his  Bible  as  a  text-book.  He 
is  constantly  seeking  from  it  lessons  and  applica- 
tions for  others. 

Bishop  Simpson  is  qiioted  in  Murphy  (p.  83)  as 
saying  :  "The  ver}-  Word  of  God  that  the  minister 


spint. 


Bible. 


IN    HIS  CLOSET.  1 93 

studies  may  do  him  less  good  than  it  does  the  non- 
professional reader.  Why  is  this?  I  take  my 
Bible ;  my  heart  is  sad  and  I  seek  some  precious 
promise.  I  bend  over  the  page  ;  my  heart  leans  for 
a  moment  on  that  precious  passage  :  '  Let  not  your  j^^^^^^  ^^ 
heart  be  troubled  ;  ye  believe  in  God  ;  believe  also 
in  me.  In  my  Father's  house  are  many  mansions ; 
if  it  were  not  so  I  would  have  told  you.  I  go  to 
prepare  a  place  for  you,  and  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again  and  receive  you 
unto  myself,'  and  just  as  the  heart  is  beginning  to 
grasp  the  sweetness  and  the  fitness  of  the  passage 
there  springs  up  the  thought,  '  That  will  be  a  fine 
passage  to  unfold  to  my  congregation,'  and  ere  I  am 
aware  I  am  preparing  a  sermon  for  my  people,  in- 
stead of  resting  my  soul  upon  the  riches  of  the 
promise." 

What  minister  has  not  often  felt  the  humiliating 
truth  of  Bishop  Simpson's  words ! 

Yes,  verily,  here  is  a  great  danger.  If  not  real- 
ized and  guarded  against,  it  will  work  havoc  with 
the  pastor's  devotional  life.  He  will  at  length  come 
to  use  his  Bible  in  no  other  way  than  as  a  lawyer 
uses  his  law  books,  or  as  a  physician  uses  his  pro- 
fessional books. \  Then  will  his  Bible  cease  to  be  to 
him  spirit  and  life.  He  will  no  longer  desire  the 
sincere  milk  of  the  Word  that  he  himself  may  grow 
thereby.  He  himself  will  not  be  sanctified  by  the 
13 


194  THE    LUTHERAN    PASTOR. 

truth.  And  so  with  his  preaching,  his  pastoral 
visits,  his  sick-calls,  his  catechising,  and  even  his 
service  at  the  altar.  All  will  be  professional,  per- 
functory, mechanical,  heartless,  and  lifeless.  Woe 
to  the  minister  who  goes  through  his  round  of 
duties  in  such  a  spirit.  Such  an  one  cannot  main- 
tain that  measure  of  spiritual  life  which  alone 
makes  and  marks  the  minister  as  a  man  of  power, 
a  man  of  God.  Truly  there  are  peculiar  dangers 
for  the  minister.  His  vocation  brings  with  it  pecu- 
liar trials,  temptations,  and  perils.  How  much  he 
needs  to  cultivate  his  inner  life  and  spirit. 

But  the  minister  has  peculiar  responsibilities  as 
"^ecuCe'-'  well  as  peculiar  dangers.  He  has  a  great  work  to 
sponsibihties.  ^^^  Bvcry  day  will  bring  with  it  something  in 
which  he  will  need  special  grace  and  guidance. 
During  any  day  he  may  be  sorely  tried,  tempted, 
or  called  to  bear  unexpected  and  heavy  burdens. 
He  must  always  be  ready  to  minister  to  broken 
hearts,  in  broken  homes,  to  act  as  peacemaker  in 
the  midst  of  strife  and  passion,  to  give  the  word  in 
season  that  is  to  save  a  young  man  or  a  young 
woman  from  taking  a  step  that  may  wreck  a  life  or 
a  soul.  Every  day  he  must  be  prepared  to  meet  a 
soul  at  the  parting  of  the  ways  :  one  made  serious 
by  his  sermons,  halting  between  two  opinions, 
almost  persuaded.  The  right  word  at  the  right 
moment,  in  the  right  S2:)irit,  may  win  that  one.    The 


IN    HIS  Cl,OSET.  195 

■wrong  word,  the  untimely  word,  the  impatient, 
hasty  spirit,  the  unsympathetic,  reproachful  tone, 
may  spoil  it  all.  To-day  it  may  depend  on  him 
whether  families,  groups,  or  parties  are  to  leave  his 
church  or  be  won  back  to  be  true  and  to  be  blessed. 
To-day  perhaps  he  will  unwittingly  decide  whether 
his  church  is  to  go  forward  or  backward. 

Oh,  yes,  he  has  heavy  burdens  and  responsibil- 
ities to  bear.  They  are  undefined.  No  one  can 
measure  them  out  for  him.  No  book  can  tell  him 
what  to  say  or  what  to  do  in  each  given  case.  He 
needs  a  daily  supply  of  that  wisdom  that  is  from 
above,  which,  if  any  man  lack,  he  is  to  ask  of  God, 
who  giveth  liberally  and  upbraideth  not.  From  r„.,iay's 
the  study  and  the  closet  he  goes  to  his  pulpit.  To- 
day's sermon  may  be  a  savor  of  life  unto  life  or  of 
death  unto  death  to  someone.  It  may  be  the  last 
that  someone  will  hear  ;  it  may  seal  the  weal  or 
the  woe  of  some  soul.  To-day's  catechetical  or 
Sunday-school  lesson  or  talk  to  his  young  people 
may  make  the  turning  point  for  someone.  Surely 
his  is  a  great  work,  a  responsible  work,  a  work 
fraught  with  tremendous  possibilities  and  conse- 
quences. 

Who  is  sufficient  for  these  things?  No  one  in 
his  own  strength.  God  pity  the  pastor  who  de- 
pends on  his  own  wisdom,  wit,  or  tact  for  all  this. 
God  pity  the  man  who  depends  on  his  professional 


destinies. 


196  THE   LUTHERAN   PASTOR. 

forms,  perfunctorily  performed  in  all  cases  alike, 
and  then  flatters  himself  that  he  has  done  his  duty 
as  a  pastor.  No,  no.  The  true  soul-winners  and 
soul-feeders  have  always  felt  their  own  utter  insuffi- 
ciency. They  have  been  men  of  prayer ;  they  have 
realized  the  need  of  regular  closet  hours  ;  they  have 
been  much  alone  with  God  ;  they  have  constantly 
found  refreshment,  strength,  peace,  and  joy  in  their 
still  hours.  Their  inner,  devotional  life  has  had  its 
daily  attention,  nourishment,  and  furtherance. 
They  have  always  been  busy  men,  but  they  always 
had  a  regular  time  for  their  own  sacra  privata.  * 
For  regular  and  fixed  times  for  prayer  we  have 
Fixed  hi, urs    ample  Scripture  warrant.     (See  Ps.  Iv.  17;  Dan. 

for  devotion.  ^  ^ 

vi.  10  ;  Luke  xviii.   i  ;  Acts  iii.  i  and  x.  3,  9,  30.) 

*  The  Roman  Catholic  Church  has  her  Breviaries,  i.  e. ,  books 
of  devotion  made  up  of  Scripture  lessons,  hymns,  and  prayers. 
These  are  arranged  for  all  the  days  of  the  year  and  for  the  so- 
called  canonical  hours  of  each  day.  These  hours  are  the 
Matins,  at  early  morning  ;  Lauds,  at  nine  o'clock  ;  Pro  Pace,  at 
noon  ;  Vespers,  at  sun-down  ;  and  Complines,  before  retiring. 
Some  Breviaries  have  hours  also  for  the  night.  Now  while 
there  is  a  great  deal  of  legalism  and  self-merit  in  all  this,  against 
•which  the  evangelical  Christian  must  constantly  watch,  because 
the  natural  heart  is  a  Romanist,  yet  the  idea  of  fixed  forms 
and  fixed  times  for  prayer  is  a  good  one,  and  can  be  used  with 
profit  and  blessing. 

On  this  account  an  Evangelical  Breviary  has  been  published 
in  German,  by  Dieffenbach  &  Mueller.  We  commend  it  to  all 
pastors  who  can  use  the  German.  To  those  who  cannot,  we 
commend  the  Sacra  Privata,  by  Bishop  Wilson,  of  the  Anglican 
Church.  A  brief  evangelical  Book  of  Devotions  in  English 
for  our  Lutheran  ministry  is  a.pium  desideratum. 


IN    HIS  CLOSET.  197 

True,  ever)-  Christian,  and,  above  all,  the  minister, 
is  to  pray  without  ceasing,  /.  <?.,  he  is  to  have  a 
spirit  always  ready  to  pray  ;  he  is  to  send  up  fre- 
quent ejaculator)'  prayers,  not  only  in  his  closet 
hours,  but  in  his  study,  when  dressing  for  church, 
on  the  way,  before  starting  on  a  pastoral  visit,  on 
the  way,  and,  in  short,  whenever  he  feels  his  insuf- 
ficiency and  need.  If  he  is  not  a  man  of  prayerful 
spirit,  if  he  is  not  on  trustfully  familiar  terms  with 
his  Heavenly  Father,  delighting  to  hold  converse 
and  communion  with  Him,  he  can  never  attain  to 
great  eminence  in  his  calling.  It  goes  without  say- 
ing that  a  true  minister  will  have  a  family  altar, 
where  he,  as  the  priest  of  the  house,  will  have  reg- 
ular, daily,  family  worship. 

But,   in  addition  to  all  this,  he  also  needs  his 

regular  hours  for  private  devotion. 

I' 
It  is  an  old  and  a  good  practice  that  the  pastor 

set  apart  especially  the  first  hour  of  the  day  for  un-    The  morning 

interrupted  communion  with  God.     The  mind  is 

then  clearer    and   better  fitted    for  true  devotion. 

There  is  less  danger  of  being  interrupted.     It  is  then 

that  the  pastor  has  his  day's  work  and  responsibility 

before  him.    It  is  then  that  he  needs  fresh  supplies  of 

wisdom,  strength,  and  grace.  David  said :  "  My  voice 

shalt  thou  hear  in  the   morning,  O  Lord  ;  in   the 

morning  will  I  direct  my  prayer  unto  thee."     We 

know  how  Luther  used  to  say  :  "  I  have  so  much  to 


198  THE    LUTHERAN   PASTOR. 

do  to-day  that  I  need  several  hours  for  prayer  this 
Testimony  of  corning."  Philip  Henry,  speaking  of  one  of  his 
studying  days,  says,  "  I  forgot,  when  I  began,  explic- 
itly and  expressly  to  crave  help  from  God,  and  the 
chariot-wheels  drove  accordingly.  I^ord,  forgive 
my  omission,  and  keep  me  in  the  way  of  duty." 
Murphy  says  (Pastoral  TheoL,  p.  j;^) :  "A  distin- 
guished judge  acknowledged  his  success  in  his  pro- 
fession as  owing  to  the  hour  he  daily  spent  with 
God."  General  Havelock,  though  burdened  with 
the  care  of  the  army,  during  the  terrible  mutiny  in 
India,  managed  to  keep  sacred  for  prayer  a  long 
time  in  the  morning  of  each  day.  Other  honored 
names  might  be  mentioned,  as  those  of  Bacon,  and 
the  great  astronomer,  Kepler,  and  the  historian, 
DeThou,  of  whom  it  is  related  that  every  morning 
"  he  implored  God  in  private  to  purify  his  heart,  to 
banish  from  it  hatred  and  flattery,  to  enlighten  his 
mind,  and  to  make  known  to  him  the  truth  which 
so  many  passions  and  conflicting  interests  had 
almost  buried."  * 

It  is  desirable,  also,  that  the  pastor  have  a  special 
place  for  his  private  devotion.  In  the  University 
of  Upsala  there  is  a  private  chapel  or  prayer-room. 
A  small  room  with  a  key  inside,  a  little  altar,  on 
which  is  a  cross  and  a  Bible,  and  before  which  is  a 

*  See   the   prayers   of   Bacon,  Kepler,  and   DeThou,  quoted 
in  Vinet,  pp.  353,    354. 


IN    HIS  CLOSET.  199 

kneeling  stool.  Would  that  all  our  theological 
seminaries  had  such  a  place  for  private  prayer! 
Every  well-arranged  parsonage  ought  to  have  a 
closet  for  private  devotion.  If  the  pastor's  study 
is,  as  it  ought  to  be,  a  private  room  with  key  on 
inside,  this  would  answer,  only  so  there  be  a 
strictly  private  place  free  from  all  intrusion. 
Loehe  recommends  (Ev.  Geistliche,  p.  136): 

"  (a)  Every  house  ought  to  have  a  prayer-cham- 
ber, especially  every  manse.  Since  it  is  not  so,  the 
study  must  become  a  closet. 

"  (d)  The  sacristy,  or  robing-room  in  the  church, 
oft  a  room  for  idle  talk  or  for  study,  had  better  be.  The 

on  account  of  its  isolation,  a  place  for  private  heart- 
prayer,  for  prayerful  preparation,  for  intercession 
for  the  flock,  and  for  all  the  needs  of  the  church. 
It  should  have  a  private  key,  have  an  altar  and  a 
kneeling  stool.  One  can  pray  without  these  acces- 
sories, still  they  invite  and  assist. 

"(c)  Further  inviting  opportunities  for  heart- 
prayer  are  the  pastor's  walks  on  his  official  errands. 
Nowhere  is  he  more  alone  than  on  these  walks. 
This  ambulando-^x^y^x  has  a  special  charm. 
Try  it" 

Vinet  says  (Pastoral  Theol.,  p.  113):  "Solitude 
cannot  fail  to  be  useful  to  him  who  seeks  good 
from  it,  precisely  because  he  seeks  it What- 
ever makes  outward  things  vanish  and  silences  the 


robing-room. 


200  THE    IvUTHERAN   PASTOR. 

noises  of  the  world  favors  the  interviews  which  we 

wish  to  have  with  ourselves The  truths 

The  blessings  which  concern  the  conscience  here  detach  theni- 

of  solitude. 

selves  better  from  all  those  foreign  accessories  with 

which  they  are  otherwise  overloaded Jesus 

Christ  did  not  despise  external  means.     How  often 
is  He  represented   in  the  Gospel  as  withdrawing 
Himself  and  passing  long  hours  away  from  men 
and  noise  !     Would  a  means  that  was  necessary  for 
Jesus  Christ  be  useless  to  us ?     'I  learn  from  St. 
Augustine/  says  Bossuet,   '  that  the  attentive  soul 
makes  a  solitude  for  itself :   Gignit  eiiim  sibi  ipsa 
inettHs  mieniio  solitudincm.'^     But  let  us  not  flatter 
ourselves ;  if  we  would  keep  ourselves  vigorous  in 
the  inward  man  we  must  know  how  to  avail  our- 
selves of  seasons  of  effective  solitude."     Vinet  then 
goes  on  to  show  at  length  that  solitude  is  valuable 
for  a  minister  :  i,  to  enable  him  to  take  an  estimate 
of  his  modes  of  life ;  2,  to  assist  him  in  gathering 
up  the  results  of  his  experience  ;  and,  3,  to  aid  him 
in  consulting  God  in  prayer, 
;       The  pastor  then  needs  his  times  and  places  for 
private  devotion.     But  it  still  remains  to  consider 
how  he  can  best  employ  these  still  hours  so  that 
his  inner  life  may  be  prospered  and  blest. 

We  have  already  referred  to  Luther's  famous 
saying :  "  Oratio^  Tentatio^  Meditatio  faciiint  Theo- 
logum.''^     Luther  himself  explains    Oratio  as  fol- 


IN    HIS   CLOSET. 


20 1 


( )ratio. 


lows :  "  Kneel  in  thy  closet,  and  with  real  humility 
and  earnestness  beg  God  that  through  His  dear 
Son  He  will  give  His  Holy  Spirit  to  you  to 
enlighten  you,  guide  you,  and  give  you  understand- 
ing ;  as  thou  seest  that  David  in  the  119th  Psalm 
continually  begs:  Teach  nie^  Lord;  show  tne ; 
guide  me  ;  instruct  me^  and  the  like.  Even  though 
he  had  the  text  of  Moses,  and  well  knew  other 
books  and  daily  heard  and  read  them,  yet  did  he 
wish  to  have  the  real  Master  of  the  Scripture  also 
that  he  might  not  be  left  to  his  own  reason  and  be 
his  own  teacher." 

Of  Tentatio  he  says  :  "  As  soon  as  God's  Word 
has  free  course  through  thee,  Satan  will  visit  thee 
to  make  a  real  doctor  of  thee,  and  by  means  of 
temptation  to  teach  thee  to  seek  and  to  love  the 
Word  of  God." 

Dr.  Horn  (Ev.  Pastor,  p.  43)  explains  further 
thus :  "  The  word  might  be  rendered  by  experi- 
ence, taking  this  latter  in  two  senses,  as  experience 
which  we  have  had  and  the  experience  we  have^ 
namely,  knowledge,  tact,  skill,  assurance  and  cour- 
age gotten  from  discipline  and  practice." 

We  have  given  above  Vilmar's  excellent  and 
earnest  explanation  of  Tentatio. 

Meditatio  is  thus  explained   by   Luther :  "  Not 
only  in  the  heart,  but  externally  to  study  and  ana-      Meditatio. 
lyze  the  spoken  and  the  written  Word,  to  read  it 


Tentatio. 


202  THE   I^UTHERAN    PASTOR. 

and  to  read  it  again,  with,  diligent  attention  and  re- 
flection, in  order  to  discover  the  meaning  of  the 
Holy  Ghost  in  it."  In  other  words,  it  means  the 
devotional  study  of  the  Divine  Word. 

Loehe  says  (Ev.  Geistliche,  p.  142)  :  "  Whoever 
^'^prfvate  °^  "^^^t  always  give,  must  always  have  ;  and  since  he 
devotions,  cannot  draw  out  of  himself  what  he  must  give,  he 
must  ever  keep  near  the  living  fountain  in  order  to 
draw.  Many  a  truth,  when  once  appropriated,  de- 
velops itself  in  life,  but  the  development  is  two- 
fold and  threefold  richer  when  the  inner  and  the 
outer,  the  hidden  and  the  public  life  are  the  same. 
The  Divine  Word  and  the  theological  sciences  can 
become  a  devotional  study,  which  is  widely  differ- 
ent from  that  dabbling  and  smattering  of  science 
which  only  estranges  from  the  holy  office  and  unfits 
one  for  it.  This  devotional  study,  on  the  other  hand, 
fits,  grounds,  and  strengthens  for  the  work,  clarifies 
the  understanding  and  the  experience,  and  gives 
ever  new  and  ever  deeper  insight  into  the  glory  of 
the  Word  that  is  to  be  preached.  It  protects  the 
pastor  from  the  calamity  of  the  indolent  minister, 
who  grows  weary  of  his  work  and  performs  it  in  a 
half-hearted  and  mechanical  manner,  and  confesses 
to  his  intimate  friends  that  Christianity  does  not 
solve  the  deepest  problems  of  life  ;  whereas  his  lips 
could  and  should  joyfully  drop  the  honey  of  eternal 
life Teaching  is  conditioned  by  ex- 


IN    HIS  CLOSET. 


203 


perimental  learning.  Comforting  is  conditioned  by 
noting  and  overcoming  personal  temptations.  The 
fullness  and  consecration  of  life  is  a  praying  heart. 
Solitude  is  the  fountain  of  all  living  streams,  and 
nothing  glorious  is  born  in  public." 

On  p.  i25fT,  Loehe  quotes  thus  from  Calvor's 
Heavenly  Ladder  of  Devotion  :  "  The  Heavenly  The  blessed 
Ladder  of  Devotion  is  the  proper  use  of  the  Divine  Word. 
Word,  as  found  in  the  Holy  Scripture,  and  also  in 
the  Catechism.  This  blessed  use  of  the  Divine 
Word  consists  of  three  parts  :  First,  of  study  ;  second,  study, 
of  application  ;  and,  third,  of  prayer.  In  the  first,  I 
take  up  a  passage  of  Scripture,  a  stanza  of  a  hymn, 
a  part  of  the  Catechism,  or  a  prayer.  I  examine 
and  take  to  heart  ever}'  single  word ;  I  repeat  and 
consider  the  words  slowl)*,  with  devout  attentive- 
ness  ;  I  divide  the  passage  or  verse  into  certain 
questions,  as  to  the  circumstances,  the  who,  the 
what,  the  where,  and  the  why.  I  think  of  parallels 
and  consider  these  in  my  heart ;  I  consider  what 
doctrine,  what  admonition,  what  comfort  I  can 
draw  from  them. 

"As  to  application,  I  ask  myself  whether  this 
truth  concerns  me.  This  I  find  especially  when  Application. 
I  consider  the  persons  concerned.  If  I  belong  to 
them,  then  the  passage  belongs  to  me.  I  then 
apply  it  altogether  to  myself,  as  if  it  had  been  writ- 
ten especially  to  me.     I   again  answer  the  above 


204  THE   LUTHERAN   PASTOR. 

questions  with  reference  to  myself If 

it  is  a  passage  of  comfort,  I  do  not  apply  it  to  my- 
self unless  I  have  become  such  a  person  as  can  ac- 
cept such  comfort.  I  therefore  begin  at  once  to 
strive  after  spiritual  improvement  and  pray  God  for 
grace  and  for  a  deeper  conversion.  If  the  passage 
is  one  that  does  not  apply  to  me,  if  it  is  a  sentence 
of  condemnation,  I  thank  God  that  He  has  kept  me 
from  the  sin  here  condemned,  and  pray  that  He 
may  preserve  me  in  the  future  and  graciously  for- 
give my  other  sins  and  weaknesses. 

"  What  I  have  now  found  by  study  and  applica- 
"^y"'        tion  I  bring  together  before  God  in  prayer. 

"  I  then  proceed  thus  in  my  heart  devotion.  The 
virtues  and  graces  of  which  I  have  been  reminded 
I  use  in  holy  contemplation  for  the  peaceful  and 
blessed  furtherance  of  my  internal  Sabbath.  The 
sins  and  vices  which  have  been  shown  I  condemn, 
reject,  and  pray  God  that  I  may  do  this  more  and 
more  heartily,  and  that  I  may  be  so  filled  with 
joy  and  love  that  I  may  have  no  more  place  for 

these  sins And  so,  when  I  have  been  drawn 

away  from  what  is  evil  and  drawn  nearer  to  what 
is  good,  strengthened  in  the  prayer  of  the  heart 
through  the  blessed  movements  of  my  soul,  I  go 
forth  gladly  to  my  day's  work  and  endeavor  to 
keep  free  from  sin  and  to  do  the  right. 

"  In  this  manner  we  should  daily  use  the  Holy 


IN    HIS  CLOSET.  205 

Scripture,  and  so  have  in  the  devotional  hours  of 
the  inner  life  a  foretaste  of  life  everlasting.  But 
who  does  use  the  Holy  Scripture  after  this  manner  ? 
There  is  no  mystery  about  it.  What  is  easier  than 
such  devout  contemplation,  application,  and  prayer  ? 
And  what  would  make  one  wiser,  stronger,  and 
more  blessed  in  the  good  ?  Thus  can  we  taste  the 
powers  of  the  world  to  come,  which  lie  hidden  in 
the  Word.  Ah,  3-es,  thus  does  the  W^ord  become 
sweeter  than  honey  and  the  honeycomb.  It  is 
nothing  new.  But  for  many  Christians  the  prac- 
tice is  new.  Would  to  God  that  this  heavenly 
ladder  of  devotion,  this  devotional  use  of  the  Word, 
were  more  common  and  more  appreciated." 

We  have  given  this  long  quotation  from  a  Saint 
of  the  seventeenth  century  to  show  how  our  fathers    ^^octrine  and 

piety. 

appreciated  and  practiced  private  devotion.  We 
are  too  apt  to  forget  that  our  doctrinal  church  is 
also  a  mystical  church.  That  there  is  a  pure  and 
sound  mysticism  as  well  as  a  pure  doctrine.  That 
the  former  is  a  proper  outgrowth  of  the  latter ;  that 
the  latter  without  the  former  is  a  tree  without  fruit. 
Let  us  be  forever  done  with  the  heresy  that  there 
is  a  contradiction  between  true  orthodoxy  and  true 
pietism.  They  belong  together.  They  have  flour- 
ished together.  Our  Church  is  the  church  of  the 
greatest  and  soundest  theologians — and  for  this  we 
cannot  be  too  grateful.     But  she  is  also  the  church 


2o6 


THE   I.UTHERAN   PASTOR. 


Communion 
■with  God. 


Intercession 
for  others. 


of  the  deepest  mystics.  Her  scholars  have  been 
the  teachers  of  the  world,  and  her  theologians  have 
looked  deepest  into  the  profound  things  of  God. 
But  let  it  not  be  forgotten  that  her  mystics  have 
drunk  deepest  from  the  wells  of  salvation  and 
bathed  most  freely  in  the  ocean  of  divine  love.  It 
is  this  side  of  our  Church's  life  that  our  young 
ministers  need  to  study  and  imitate.  From  the 
fathers  of  their  own  church  let  them  learn  to  keep 
the  still  hour,  to  hallow  the  closet,  to  hold  con- 
verse and  communion  with  God,  to  draw  sweetness 
and  strength  from  the  living  and  life-giving  Word, 
to  take  a  passage,  and,  as  it  were,  chew  upon  it  and 
ruminate  till  they  get  out  of  it  the  rich  juices  of 
life. 

But  the  pastor  in  his  hours  of  devotion  is  not 
only  to  pray  for  himself,  but  like  Paul,  who  could 
say  of  his  flock,  "  I  make  mention  of  you  always 
in  my  prayers,"  he  must  intercede  for  his  people. 
How  tenderly  the  blessed  Saviour  pleaded  for  His 
disciples  and  for  all  who  should  believe  through 
their  word.  The  Great  Shepherd  and  Bishop  of 
souls  is  indeed  constantly  pleading  in  His  interces- 
sion for  us.  Even  as  He  prayed  for  Peter,  when 
Satan  desired  to  have  him,  that  his  faith  might  not 
fail,  so  He  still  prays  for  each  one  of  His  endangered 
sheep.  And  so  the  true  under-shepherd  will  pray 
for  his  flock,  collectively  and  individually.     The 


IN   HIS   CLOSET.  207 

intercessory  prayer  belongs  peculiarly  to  the  pastor. 
If  he  is  a  true  shepherd,  he  must  pray  for  those  for 
whom  he  is  so  seriously  responsible. 

Massillon  is  quoted  in  Vinet,  p.  355,  as  follows : 
"  But,  my  brethren,  even  if  prayer  were  not  as 
indispensable  as  it  is  to  the  success  of  our  functions, 
do  we  not  owe  it  to  our  people?  Are  we  not 
charged,  in  our  character  of  pastor  and  of  minister, 
to  pray  for  them  without  ceasing.  Is  it  not  even 
the  most  essential  duty  of  that  priesthood,  which 
establishes  us  as  mediators  between  God  and  His  Massillon. 
people  ?  On  the  prayer  of  the  pastor  God  has  made 
to  depend  the  grace  which  He  intends  to  bestow 
upon  the  flock.  It  is  ours,  my  brethren,  to  present 
to  Him  without  ceasing  the  wants  of  our  people,  to 
solicit  for  them  the  riches  of  mercy,  to  turn  away 
His  wrath  from  the  infliction  of  those  scourges  and 
chastisements  with  which  their  provocations  are 
often  punished.  It  is  ours  to  deplore  before  Him 
the  vices  with  which  we  see  our  people  infected, 
and  of  which  our  care  and  our  zeal  cannot  cure 
them.  It  is  ours  to  ask  strength  for  the  feeble, 
compunction  for  hardened  sinners,  perseverance  for 
the  righteous.  The  more  boundless  the  wants  of 
our  people,  the  more  lively  and  frequent  should 
be  our  prayers.  We  should  never  appear  before 
Him,  without  having,  like  the  high-priest  under  the 
law,  the  names  of  the  tribes  written  on  our  hearts, 


The  pastor's 


208  THE    LUTHERAN    PASTOR. 

that  is,  the  names  of  the  people  confided  to  us. 
This  should  always  be  the  principal  subject  of  our 
prayers." 

There  may  be  something  of  the  Romish  leaven 
in  this,  but  how  much  precious  admonition  for  all 
evangelical  pastors.  Would  that  all  could  take  it 
to  heart. 

Loehe    (p.    137),  tells  us  of  Martin  Boos,  from 

whose  life,  by  Gossner,  he  says,  we  can  learn  many 

things,  even  though  he  is  not  always  a  safe  pattern. 

duty  to        Boos  says :  "  Behind   the  high   altar  in  Wiggens- 

intercede  tor  "^ 

others.  bacli  I  prayed  down  my  faith  and  all  the  gifts  and 
graces  with  which  God  has  blessed  me."  Of  this 
Loehe  says  :  "  What  else  were  his  prayers  for  gifts 
and  o-races  than  intercessions  for  his  flock,  in  whose 
service  he  wished  to  use  them  ?  Even  if  there  were 
not  such  precious  promises  of  answer  to  prayer,  yet 
the  pleading  for  God's  blessing  on  our  work  and 
for  the  salvation  of  our  people  would  be  a  necessary 
consequence  of  true  love  to  God,  who  desires  such 
prayer,  and  of  true  love  to  the  congregation,  that 
needs  it.  Whoever  does  not  pray  for  the  flock  is 
not  a  true  shepherd.  Intercession  is  both  a  duty 
of  our  office  and  a  duty  of  love.  It  is  an  absolute 
demand  of  a  true  shepherd-heart.  The  pious  pastor 
will  often  look  over  his  church  register  to  be  re- 
minded of  those  who  need  his  special  prayers.     It 


IN  HIS  CLOSET.  209 

will  be  helpful  to  select  particular  persous  for  his 
still  hours,  that  he  may  bring  their  wants  and  needs 

before  God." 

Cannon  savs  in  substance  (Lectures  on  Pastoral 
Theol.,  pp.  Ill,  112):  "The  Christian  pastor  es- 
pecially  must  engage  in  intercession.  He  is  ex- 
pressly commanded  to  do  so  (i  Tim.  ii.  i).  He 
is  to  pray  for  the  peace  of  Jerusalem,  and  even  for 
them  that    despitefully    use    him    and    persecute 

him 

"  I.  General  intercession  should  be  made  for  all 
classes  and  conditions  of  men  ;  for  the  nations  that  '^i^-es^ion! 
sit  in  darkness;  for  the  outcasts  of  Israel,  and  for 
the  whole  church  militant.  Examples  of  such  in- 
tercessions are  to  be  found  in  no  small  number  in 
Scripture Moses  was  a  mighty  inter- 
cessor. Paul  interceded  much  '  for  his  kinsman 
according  to  the  flesh.' 

"  2.  Particular  intercession  is  made  in  prayer  for 
individuals,  for  those  under  temptation  or  persecu- 
tion, for  the  bereaved,  the  sick,  the  needy,  the 
awakened  in  spirit,  and  those  who  are  far  off  upon 
the  sea.  The  pastor  in  prayer  must  intercede  for  the 
families  and  individuals  under  his  oversight,  for  the 
brethren  in  the  ministry,  for  the  missionaries  at 
home  and  abroad,  and  especially  for  those  who 
solicit   his   prayers.      He   should   also    constantly 

14 


2IO  THE   IvUTHERAN    PASTOR. 

admonish  the  pious  to  bear  up  his  arms  while  he 
intercedes  for  sinners  and  prays  for  the  prosperity 
of  Jerusalem." 

The  pastor's  Still  hours  are  thus  to  be  given  to  a 
devotional  study  of  the  Divine  Word,  which  study 

Eitudying  and  .       ,     -       .  ,  ta 

praying.  is  to  be  cvcr  mmglcd  with  earnest  prayer.  For 
prayer  in  itself  is  not  a  means  of  grace,  but  a 
mighty  help  in  the  use  of  the  divine  means,  and 
in  appropriating  their  grace.  God  must  always 
speak  first  to  the  heart.  True  prayer  is  the  response 
to  God  of  the  heart  thus  quickened  by  Him.  A 
cloud  of  God's  witnesses,  especially  of  those  who 
liave  accomplished  great  things  in  the  Master's 
service,  bear  testimony  to  the  benefit  and  blessing 
oi  such  still  hours  given  to  meditation  on  the  Word 
and  prayer. 

Dr.  Andrew  Willet  testifies  that  he  followed  the 
godly  advice  of  Cyprian  to  Donatus,  to  mingle  fre- 
quent prayer  with  diligent  reading.  "  Sometimes," 
he  says,  "speak  to  God  and  sometimes  let  God 
speak  to  thee  !  "  And  he  professed  to  his  friends 
how  much  he  had  thereby  improved  his  talent. 
The  commentator,  Scott,  bears  the  same  testimony  : 
"  A  spirit  of  continued  prayer,  mixed  with  reading, 
has  been  my  help  in  all  these  things." 

Quensel  says :  *'  The  minister  must  learn  the 
Scripture  otherwise  than  by  mere  study.  The 
unction  of    the  Spirit  is  a  great   master  in  this 


IN   HIS  CLOSET. 


211 


science,  and  it  is  by  prayer  that  we  become  His 
scholars." 

We  have  already  referred  to  the  well-known 
practice  of  Luther,  It  is  not  too  much  to  claim 
that  the  battles  of  the  Reformation  were  first 
fought  out  in  Luther's  closet. 

And  what  Lutheran  does  not  know  now  Francke, 
as  was  said  at  his  grave,  "  prayed  up  the  walls  of 
orphanages  and  hospitals,  prayed  mission  stations 
into  being  and  missionaries  into  faith.  He  prayed 
open  the  hearts  of  the  rich  and  gold  from  distant 
lands." 

Ludwig  Harms  prayed  the  Hermannsburg  Mission 
Society  into  being.  Our  own  sainted  Rev.  Dr. 
Passavant  also  wrought  wonders  by  prayer,  and  his 
eleven  institutions  of  mercy,  the  crown  jewels  of 
our  American  Lutheran  Church,  are  constant 
reminders  and  admonitions  to  our  ministers  to 
continue  instant  in  prayer.  And  that  sainted 
father's  now  sainted  son,  the  Rev.  W.  A.  Passa- 
vant, Jr.,  cut  off  in  the  midst  of  his  days,  for  whom 
memorial  services  were  held  from  New  York  to 
Wisconsin,  had  also  learned  the  power  of  believing 
prayer.  And  this  doubtless  is  the  secret  of  the 
great  things  accomplished  in  the  few  years  of  his 
activity. 

Space  forbids  us  to  tell  of  Chrysostom,  of  Augus- 
tine, of  Bernard,  of  the  German  Mystics,  of  Knox, 


Francke. 


Harms. 


The  sainted 
Passavants, 


212  THE   I^UTHERAN   PASTOR. 

of  Whitfield,  of  Zinzendorf,  of  George  MuUer,  of 
Leighton,  and  a  cloud  of  other  witnesses,  unknown 
to  men,  but  known  to  God,  who  through  faith  (nour- 
ished on  the  Word  and  exercised  in  prayer)  "  sub- 
dued kingdoms,  wrought  righteousness,  obtained 
promises,  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  escaped  the  edge  of  the  sword, 
out  of  weakness  were  made  strong,  waxed  valiant 
in  fight,  turned  to  flight  the  armies  of  the  aliens, 
....  of  whom  the  world  was  not  worthy." 

Let  the  still  hour  in  the  morning  then  become  a 
Tke  still  hour,  fixed  habit  of  daily  life.  Then  the  ministry  can- 
not be  barren.  To  a  pastor  who  conscientiously 
and  gladly  follows  these  counsels,  even  though  he 
be  not  among  the  specially  gifted,  the  people  will 
always  listen.  They  may  not  be  able  to  tell  why, 
but  they  will  be  won  and  held  and  Impressed. 
The  secret  of  his  Influence  Is  that  he  works  with 
God,  and  therefore  whatsoever  he  doeth  shall 
prosper. 

The  influence  of  this  morning  hour  of  com- 
munion with  God  will  follow  the  pastor  all  through 
the  day.  The  presence  of  Christ  and  of  the  Holy 
Spirit  will  accompany  him  to  assist  him  in  per- 
plexity and  save  him  from  serious  mistake.  The 
memory  of  that  hour  when  his  heart  burned  with 
love  will  make  him  look  forward  with  glad  antici- 
pation   to   the    next.      Someone  has  said :   "  The 


IN   HIS  CLOSET.  213 

first  act  of  the  soul  in  early  morning  should  be  a 
draught  at  the  heavenly  fountain.  It  will  sweeten 
the  taste  for  the  day.  If  you  can  have  but  ten 
minutes  with  God  at  that  fresh,  tranquil,  and  tender 
season,  make  sure  of  those  minutes.  They  are  of 
more  value  than  much  fine  gold.  But  if  you  tarry 
long  so  sweetly  at  the  throne,  you  will  come  out  of 
the  closet  as  the  high-priest  came  from  the  altar, 
suffused  all  over  with  the  heavenly  fragrance  of 
that  communion." 

Our  chapter  has  grown  long.  The  pastor's  closet 
hours  have  not  been  sufficiently  emphasized  among 
us.  This  neglect  has  weakened  our  ministry  and 
our  Church.  ]\Iay  there  be  a  change  for  the  better. 
God  help  us !  We  conclude  with  a  word  from 
Bernard,  "  Utilis  lectio^  tc tilts  eriiditio^  sed  magis 
necessaria  iinctio^  quippe  qiice  docet  de  cnnnibus.'*'* 


Its  value. 


PART  III. 


THE   PASTOR'S  GENERAL   WORK— GENERAL 
SEELSORGE. 


CHAPTER  VIII. 

TAKING      THE      OVERSIGHT — AS      HEAD      OF      HIS 
CONGREGATION   OR   PARISH. 

We  now  have  before  us  a  pastor  properly  gifted, 
thoroughly  trained,  rightly  called,  manly  in  char- 
acter, a  gentleman  in  deportment,  diligent  in  his 
study,  and  faithful  in  his  closet.  He  now  takes 
the  oversight  of  a  parish  or  congregation  ;  he  now 
.has  a  people  that  he  can  call  "  my  people  ; "  he  has 
his  desires,  his  hopes,  his  plans ;  he  wants  to  make 
his  church  what  it  ought  to  be ;  he  desires  a  con- 
gregation in  which  the  Lord  Himself  is  effectually 
present,  as  He  promised,  and  was  manifest  in  the 
apostolic  church  (Acts  i.  I5f:  ii.  4if:  iii-  6f :  iv. 
3if  :  V.  1-16  :  :i^.  33:  xi.  21 :  xv.  8-11).  His  church 
is  to  approach  the  divine  model,  as  the  Body  of 
Christ  (Eph.  iv.  11-16) ;  without  spot  or  wrinkle  or 
any  such  thing  (Eph.  v.  27  ;  cf.  Rom.  xii.  4-8  ;  i  Cor.    The  pastor's 

_  ...  aim  in 

xii.  27) ;  the  Temple  of  the  Lord  (i  Cor.  ui.  17  ;  2     his  parish. 
Cor.  vi.  16;  Eph.   ii.    19-22);  a  spiritual  house  (i 
Peter  ii.  5).     His  congregation  is  to  be  grounded  on 
Christ  and  on  His  Word,  which  begets  and  nour- 
ishes true  faith.     That  faith  must  condition  the  life 

(2 1 7) 


2l8  THE   LUTHERAN    PASTOR. 

of  the  individual  and  of  the  body.  That  Word 
must  direct  and  regulate  all  the  church's  activities. 
Under  it  all  must  bow.  That  Word  of  salvation 
must  beget  a  living  experience,  a  fervent  love,  a 
loving  service.  But  let  the  sanguine  and  hopeful 
pastor  not  forget  that  he,  as  the  public  bearer  of 
that  Word,  must  bring  it  home  and  make  it 
effective.  He  is  the  organ  of  the  Word,  and 
through  it  the  embodied  conscience  of  the  congre- 
gation. He  can  assume  to  be  the  spiritual  guide — 
to  direct  and  even  to  discipline — only  as  bearer  of 
the  Word.  This  alone  gives  him  the  right  to  be 
the  head  of  the  congregation,  to  take  the  oversight, 
to  be  a  benefactor  and  father  to  his  people.  The 
pastoral  spirit  is  a  spirit  of  paternity  and  solicitude. 
(See  Isa.  Ixiii.  14  and  Ixvi.  12  ;  Ez.  xxxiv.  16.) 
This  is  the  spirit  that  God  enjoins  (Jer.  vi.  27  ;  2 
Tim.  iv.  2).  The  pastor's  authority  is  entirely 
moral.  Its  principal  element  is  love.  Its  condi- 
tion discreet  thoughtfulness.  Only  such  a  pastor 
may  claim  the  obedience  enjoined  in  Heb.  xiii.  17. 
He  must  see  to  it,  first  of  all,  that  he  have  in  him- 
self and  in  his  work  the  spirit  and  method  of  a  true 
shepherd,  and  not  of  a  hireling,  or  of  one  who  de- 
sires to  lord  it  over  God's  heritage. 

The  true  pastor  will  desire  to  benefit  and  elevate 
his  people  in  every  respect.  Believing  that  godli- 
ness is  profitable  unto  all  things,  having  promise  of 


TAKING    THE  OVERSIGHT.  219 

the  life  that  now  is,  he  will  encourage  and  assist  to 
thrift  and  material  prosperity.  We  are  not  speak- 
ing here  of  charity  for  the  poor,  but  of  getting  and 
keeping  people  out  of  poverty  and  helping  all 
toward  a  better  and  more  comfortable  living.  Such 
ought  to  be  the  result  of  church  affiliation.     There 

.  ...  ,  ,        His  efforts  foi 

was  much  truth  in  the  minister  s  answer  when  he  his  people's 
was  reproached  for  having  no  poor  people  in  his  ^go^? 
church  :  "  It  is  no  reproach  to  the  church,"  he  said, 
"if  her  people  don't  remain  poor."  Certainly  the 
religion  of  Jesus  Christ  ought  to  make  people 
thrifty,  as  well  as  good.  Now  the  pastor  who  has 
the  welfare  of  his  people  at  heart  and  is  wisely 
practical,  can  do  much  in  this  direction,  without 
hindering,  but  rather  helping,  his  higher  duties. 
Read  carefully  the  Life  of  Oberlin  and  of  his  won- 
derful work  in  transforming  the  degraded  people  of 
the  Steinthal.  Many  an  humble  pastor,  by  his  in- 
fluence, encouragement,  and  direction,  has  changed 
the  face  of  a  neighborhood,  the  homes,  their  grounds 
and  furnishings,  as  well  as  the  appearance  of  the 
people.  Thrift,  taste,  and  refinement  have  taken 
the  place  of  poverty,  squalor,  and  stupid  ugliness. 
This  will  form  part  of  the  true  pastor's  ideal.  (See 
I  Thes.  iv.  11,  12.) 

He  will  also  make  every  endeavor  to  improve  his 
people  intellectually.  True  Christianity  has  always 
favored  mental  culture.     Its  very  genius  is  opposed 


220  THE   LUTHERAN   PASTOR. 

to  ignorance.  The  church  and  the  school  belong 
together.  The  pastor,  as  a  cultured  man,  will  en- 
courage culture  among  his  people.  There  is  some- 
thing wrong  if  a  pastorate  of  five  years  does  not 
leave  a  community  more  intelligent  and  more  ap- 
intdiectuai  prcciativc  of  knowledge.,,  The  sermons  should 
improvement,  stimulate  thinking,  investigating,  reading.  The  fire- 
side conversations  should  create  and  increase  a  thirst 
for  knowledge  The  pastor  should  have  a  care  of 
what  his  people  read.  He  knows  the  influence 
and  power  for  evil  as  well  as  for  good  of  the  printing 
press.  Let  him  warn  his  people  against  pernicious 
literature — whether  in  the  form  of  periodicals  or  of 
books ;  and  also  against  buying  from  the  book- 
agent  high-priced,  poorly-bound,  padded,  compila- 
tions, or  veneered  heresies.  He  should  encourage 
people  to  consult  him  about  their  reading  matter 
and  gladly  take  the  trouble  to  order  these  things 
for  them.  To  further  stimulate  reading  he  should 
encourage  and  aid  in  securing  congregational  or 
village  libraries.  It  would  be  well  also  to  assist  in 
organizing  literary  and  debating  societies,  and  even 
to  take  part  in  them. 

The  Chautauqua  reading  circle  is  a  most  excel- 
lent institution  for  those  who  cannot  go  to  college. 
It  is  also  profitable  for  general  review.  It  is  a  cap- 
ital introduction  to  general  knowledge,  and  cannot 
fail  to  create  a  taste  for  and  a  habit  of  further  literary 


TAKING   THE   OVERSIGHT.  221 

pursuit  and  investigation.  Let  the  pastor  encour- 
age and  assist  in  the  organizing  and  conducting  of 
such  circles. 

He  mio-ht  also  give  them  an  occasional  instruc- 
tive lecture,  and  encourage  a  winter  series  of  lec- 
tures.    He  should  take  an  interest  in  the  schools        c^p^^jfi,, 
that  the  children  and  youth  attend  ;  encourage  the     suggestions, 
parents  to  send  them  to  their  own  Church  schools, 
academies,  and  colleges.   He  could  often  render  valu- 
able assistance   to  parents  in  helping  them  to  get 
their  children  into  the  proper  life-callings.    In  every 
legitimate  way  let  him  encourage  in  parents  and 
children  a  noble  ambition  to  make   the  most   of 
talents  that  God  has  given  them.     In  this  connec- 
tion he  will  ever  be  on  the  lookout  for  bright  boys 
and  girls  as  candidates  for  the  ministry-  of  the  Word 
and  for  the  ministry  of  mercy. 

As  a  matter  of  course  he  will  strive  to  make  his 
people  more  and  more  intelligent  as  to  the  history, 
doctrine,  spirit,  and  work  of  their  own  Church.  He 
will  use  every  endeavor  to  get  all  of  his  families  to 
read  the  best  weekly  of  their  own  Church.  He  will 
recommend  and  assist  in  procuring,  without  a  per- 
centage  for  himself,  the  best  books  for  the  home 

library. 

It  well  becomes  him  also  to  create  a  taste  for  art 
by  talks,  lectures,  exhibitions,  etc.  He  should 
encouracre  the  cultivation  of  vocal  and  instrumental 


222  THE   LUTHERAN   PASTOR. 

music.  In  general,  whatever  favors  and  fosters  true 
culture  and  refinement,  whatever  cultivates  the  God- 
given  intellect  ought  to  be  encouraged.  It  is  sinful 
to  neglect  this  precious  gift  of  God.  In  every  com- 
munity there  are  boys,  girls,  and  youths  who  might, 
with  adequate  training,  become  powers  for  good  ; 
especially  if  they  combine  Christian  character  with 
a  cultivated  intellect.  What  a  blessed  influence  for 
the  kingdom  of  God  they  might  exert  in  the  world. 
Often  it  needs  only  the  timely  word  of  encourage- 
ment and  counsel  to  start  such  persons  in  the  right 
direction.  A  failure  to  develop  his  people  intel- 
lectually is  a  discredit  to  any  minister. 

All  this  is  closely  connected  with  the  social  life  of 
the  church.  Church  people  should  be  encouraged  to 
to  find  their  associates  within  their  church.  Let  this 
also  receive  the  pastor's  attention.  Social  gather- 
ings, in  which  literature  and  art  have  their  proper 
place,  are  to  be  encouraged.  It  would  be  well,  wher- 
ever practicable,  for  the  church  to  have  a  properly 
equipped  reading-room  open  every  night  in  the 
winter.  Another  room  for  music,  innocent  games, 
and  general  social  intercourse  might  also,  with 
careful  oversight,  be  of  much  value.  It  would  be 
one  way  of  discouraging  dancing  parties  and  other 
promiscuous  and  pernicious  gatherings  that  tend  to 
demoralize  our  youth.  The  so-called  Institutional 
Church  is  founded  on  a  basis  that  has  some  truth 


estate. 


TAKING   THE   OVERSIGHT.  223 

in  it.  The  trouble  is,  that  on  that  basis  an  immense 
structure  of  danger  and  falsehood  is  erected.  Let 
us  recognize  and  utilize  the  truth  and  carefully 
guard  against  the  error  and  mischief.  Let  it  alwa\s 
be  understood  that  these  literary  and  social  func- 
tions are  not  a  part  of  the  essential  mission  of  the 
church.  They  are  real  helps  to  ward  off  real  dan- 
gers, to  promote  real  worldly  good,  to  make  and 
keep  our  youth  accessible  to  the  means  of  grace. 

But,  after  all,  the  true  pastor's  chief  desire  and 
his  principal  effort  is  for  the  spiritual  estate  of  his 

...         lor  their 

people.  Above  all  else  he  has  in  view  the  spiritual  spiritual 
and  eternal  good  of  his  members.  He  desires,  as 
we  have  seen,  to  have  a  congregation  of  believers. 
The  one  end  and  purpose  of  all  his  efforts,  of  all 
the  church  ordinances  and  arrangements,  is  to  plant 
and  foster  a  living,  sound,  evangelical  faith  in  their 
hearts  ;  a  faith  that  works  by  love.  This  naturally 
implies  the  proper  attitude  to  the  church,  as  the 
depository  and  dispenser  of  grace,  to  the  public 
services,  the  forms  of  worship,  the  Word  and  sac- 
raments, in  short,  to  all  those  orders  and  arrange- 
ments of  the  congregation  that  are  intended  for  the 
preservation  and  strengthening  of  the  life  of  faith. 
Whoever  assumes  an  unfriendly  or  indifferent  atti- 
tude to  these  thereby  shows  that  he  has  no  real 
interest  in  the  kingdom  of  God  and  to  real,  living 
faith.     But  wherever  this  faith-life  is  normal  and 


224  'I'HE   LUTHERAN   PASTOR. 

active,  no  flagrant  immoralities  can  flourish.  A 
right  spiritual  life  presupposes  and  includes  the 
presence  of  a  clean  and  true  moral  life.  The  con- 
gregation will  have  a  good  report  of  them  that  are 
without. 

In  this  ideal  congregation  there  will  prevail  a 
For  a  churchiy  churclily  Spirit  aud  a  churchly  life.  The  Lutheran 
spint  and  life.  p^g^-Qj-  (joes  not  expect  a  sound  spirit  and  a  sound 
life,  except  as  they  grow  out  of  a  sound  faith  and  a 
Scriptural  worship.  He  will  therefore  be  ever  watch- 
ful that  all  the  books  aud  literature  used  by  the 
congregation,  in  all  its  departments  and  activities, 
set  forth,  breathe  out,  and  foster  the  faith,  spirit, 
and  life  of  the  church's  Confessions.  The  liturgy-, 
the  hymn  books,  the  choir  books,  the  catechisms,  the 
Sunday  school  and  Luther  League  literature  must 
all  be  scrupulously  sound  in  the  faith.  Dr.  Walther 
is  thus  quoted  by  Dr.  Horn,  p.  6i :  "  The  preacher 
who  will  look  on  quietly  and  allow  it  while  his  con- 
gregation sing  out  of  books,  and  his  children  are 
taught  out  of  books,  which  contain  the  poison  of 
false  doctrine,  is  no  shepherd,  but  a  murderer  of 
souls."  He  further  says :  "If  better  books  be  not 
at  once  procurable,  he  must  at  least  point  out  the 
errors  which  the  books  contain."  He  must  often, 
with  a  sad  heart,  bear  for  a  while  what  he  cannot 
at  once  remedy.  But  with  this,  as  with  other  evils 
that  are  rooted  in  the  past  of  the  congregation,  he 


TAKING  THE   OVERSIGHT.  225 

must  kindly  and  patiently  show  his  people  a  more 
excellent  way.  To  try  at  once,  without  showing  his 
people,  and  getting  them  to  see  and  acknowledge, 
the  evils  in  the  present  books  and  the  superiority  of 
those  that  he  desires  to  introduce,  can  only  aggra- 
vate matters  and  hinder  the  pastor's  influence  in 
every  direction.  Festina  leitte  is  here  also  a  good 
rule.  Paul,  the  wise  as  a  serpent  pastor,  was  con- 
tent to  feed  his  people  on  milk  until  they  were 
prepared  for  the  strong  meat.  There  is  a  volume  of 
pastoral  wisdom  in  our  Saviour's  words  :  "I  have 
yet  many  things  to  say  unto  you,  but  ye  cannot 
bear  them  now." 

In  his  ideal  congregation  the  pastor  will  desire 
that  his  people  will  learn  first  to  show  piety  at  For  home 
home.  He  would  have  a  church  in  the  house  of  religion, 
everyone  of  his  families.  A  home  where  the 
religion  of  the  blessed  Saviour  permeates  the  whole 
atmosphere  ;  where  the  Word  of  God  dwells  richly  ; 
where  there  are  altars  of  prayer  and  closets  for 
prayer  and  meditation  ;  where  Jesus  is  a  daily,  a  well- 
known  guest ;  where  the  baptized  into  Christ  are 
nourished  with  the  milk  of  the  Word  so  that  they 
grow  thereby,  increasing  more  and  more,  growing  up 
into  Him  who  is  the  head,  even  Christ.  Here  par- 
ents and  children  kneel  at  one  altar,  as  children  of 
one  Father,  with  the  same  trust,  the  same  hope,  the 
same  Lord — hand  in  hand  they  go  from  the  church 
15 


226  THE    LUTHERAN    PASTOR. 

in  tlie  house  to  the  church  of  God  in  the  public 
congregation.  * 

In  his  endeavors  to  introduce  family  devotions 
into  all  his  households  the  wise  pastor  will  not 
merely  admonish  and  urge  the  duty,  but  he  will 
realize  that  this  is  often  a  difficult  undertaking  for 
the  house-father.  The  pastor  will  therefore  assist 
in  securing  the  proper  books  and  helps.  He  will 
show  the  father  how  to  use  them,  f 

The   ideal  church  is  to  be  a  missionary  church. 

Y^y^.  a         The  pastor  knows  that  the  work  of  missions  is 

missionary     founded  ou  the  Lord's  last  commission,  and  that  it 

spint.  ' 

is  for  every  church  not  only  a  solemn  duty  but  an 
inestimable  blessing.  If  every  Christian  ought  to 
be  interested  in  missions,  how  much  more  the 
pastor.  He,  above  all,  needs  to  be  well  informed  on 
the  foreign,  home,  and  inner  mission  work  of  his 
own  church.  From  him  must  come  the  informa- 
tion and  the  inspiration  that  is  to  make  his  congre- 
gation a  missionary  church.  In  this  missionary 
age  of  the  church,  when  the  Master's  cause  is,  on 
the  one  hand,  advocated  and  promoted,  and,  on  the 

*  See  the  author's  Way  of  Salvation  in  the  Lutheran  Church, 
Chapter  VI. 

t  Among  good  devotional  books  in  English  we  mention  : 
Arndt's  True  Christianity,  Gerhard's  Sacred  Meditations, 
Bogatzky's  Golden  Treasury,  C.  W.  SchaeflFer's  Family  Prayer, 
Green wald's  Jesus  Our  Table  Guest,  Seiss'  The  Golden  Altar. 
For  Lent,  Miller's  Way  of  the  Cross. 


TAKING    THE   OVERSIGHT.  227 

other  hand,  opposed  and  hindered  as  never  before, 
no  true  pastor,  who  is  himself  a  child  of  the  king- 
dom, dare  neglect  this  work.  God  has  set  him  over 
his  congregation  to  make  of  it  a  missionary  church. 
He  is  to  create  and  foster  an  intelligent,  sympa- 
thetic, and  active  interest  in  the  hearts  of  his  people 
for  this  blessed  work.  Failing  in  this,  he  fails  at 
once  to  make  his  church  a  power  for  Christ  in  the 
world,  and  to  secure  within  it  the  fullness  of  life 
which  Christ  intended  that  it  should  possess. 
Achieving  this,  he  enriches  the  whole  life  of  the 
church  and  builds  a  nobler  and  higher  type  of 
Christian  character. 

The  methods  for  accomplishing  the  end  sought  Methods, 
may  vary.  The  missionary  pastor  will  preach  a 
missionary  sermon  at  least  a  few  times  a  year.  The 
pericopes  and  resolutions  of  synod  will  direct  him  in 
this.  He  will  make  frequent  reference  to  missions 
and  give  many  illustrations  from  the  work  in  his 
regular  sermons.  He  will  see  that  the  matter  is 
kept  before  his  Sunday  school  and  Luther  League. 
He  will  have  at  least  one  good  missionary  organ- 
ization. He  will  be  the  living  spint,  the  power 
behind  the  throne,  in  all  of  them.  He  will  assist  in 
fostering  an  intelligent  interest,  by  personal  talks, 
in  these  departments  of  his  church,  by  his  conver- 
sation in  his  visits,  and  by  introducing  the  proper 
periodicals   and  manuals.       His  own  library  will 


228  THE   LUTHERAN   PASTOR. 

contain  a  good  selection  of  the  best  literature, 
periodicals,  manuals,  and  clippings.  With  these 
he  can  materially  assist  and  encourage  the  mis- 
sionary spirit.  To  assist  him  in  reaching  his  ideal 
we  recommend  The  Missionary  Pastor,  by  Rev. 
James  Edward  Adams.  There  is  much  in  it  that 
he  cannot  use,  but  also  a  rich  treasury  of  infor- 
mation, suggestion,  and  direction  that  will  be  of 
invaluable  assistance,  and  that  he  can  find  nowhere 
else  in  so  short  a  compass. 

Having  his  ideals  and  plans  for  the  materia], 
n^ental,  spiritual,  churchly,  and  missionary  devel- 
opment of  his  church,  the  pastor  starts  out  to  put 
He  must  know  ^^^  theories  into  practice.  The  first  thing  he  needs 
his  people,  jg  ^q  know  liis  people.  The  second,  to  get  their 
V  confidence.  He  starts  on  a  round  of  visitation  ;  he 
desires  to  find  every  family,  every  communicant, 
even  the  lapsed  ones,  every  adherent,  and  all  the 
children  of  the  church.  He  wants  to  know  the 
material,  mental,  and  spiritual  condition  of  each 
and  of  all.  He  wants  to  know  something  of  their 
antecedents,  their  environments,  companionships, 
and  associations.  He  will  carry  with  him  a  book 
to  note  down  not  merely  the  name,  age,  and  address, 
but  whatever  else  may  be  of  future  use  to  him. 
These  notes,  for  private  use,  are  not  written  down 
in  the  presence  of  those  concerned. 

We   are  not  speaking  here  of  strictly  pastoral 


TAKING   THE   OVERSIGHT.  229 

visits,  but  of  \'isits  to  form  acquaintance  and  secure 
confidence.  The  pastor  is  now  merely  feeling  his 
way,  getting  a  clear  view  of  the  whole  situation, 
and  getting  ready  for  the  real  work. 

What  will  he  find  in  this  tour  of  investigation  ? 
On  page  125  we  have  quoted  Musaeus  as  to  the  six 
kinds  of  Beichtkiytder^  or  parishioners,  that  he  will 
find. 

Each  one  of  these  classes  will  furnish  matter  for 
future  sermons  and  pastoral  work,  so  that  he  may 
wisely  give  to  each  his  portion  in  his  season.  He 
will  find  manners  and  customs,  modes  of  church 
life  and  activity,  associations  and  amusements  that 
will  give  much  cause  for  earnest  prayer,  serious 
thought,  and  prudent  procedure.  Immoral  cus- 
toms, sexual  vices,  loose  ideas  concerning  betrothal 
and  marriage  sometimes  gain  such  a  foothold  in  a 
community  that  they  no  longer  shock  its  moral 
sense,  and  are  readily  palliated  and  condoned. 

What  pastoral  wisdom  is  needed  here !  What 
patience,  prudence,  and  pressure  of  love !     He  can- 

.  .  ^^  Pastoral 

not  sweep  out  these  evils  with  a  broom.  The  pub-  wisdom 
lie  conscience  must  first  be  enlightened  and  quick- 
ened. The  sin  must  first  be  recognized  in  all  \t^ 
hideousness,  then  repented  of,  and  then  forsaken. 
Not  the  persons,  but  their  sins  are  to  be  exposed 
and  condemned,  and  all  in  the  spirit  of  Him  who 
talked  so  tenderly  yet  plainly  to  that  bad  woman  of 


230  THE   I^UTHERAN    PASTOR. 

Samaria  that  He  won  her  from  her  wicked  life ; 
who  allowed  the  great  sinner  to  wash  His  feet  with 
penitential  tears,  and  who  said  to  the  woman  taken 
in  adultery  :  "  Neither  do  I  condemn  thee  ;  go,  and 
sin  no  more."  * 

Next  to  heresies  and  immoralities  that  undermine 
the  church-life,  the  pastor  will  deprecate  whatever 
tends  to  loosen  or  degrade  the  sacredness  of  the  insti- 
tution of  marriage.  He  knows  that  when  this  is  jeop- 
ardized, society,  the  State,  and  the  Church  are  endan- 
gered. He  also  knows  the  danger,  the  inexpressibly 
Betrothal  and    sad  results,  of  hasty  engagements,  alliances  between 

marriage.  .     .  -         ,       .  c       • 

Christians  and  unbelievers,  and  of  mixed  marriages. 
On  all  these  points  he  needs  to  speak  out  in  earnest 
warning  in  the  pulpit,  in  the  homes  of  his  people, 
and,  above  all,  in  the  catechetical  class.  Here  the 
Zeii-Geist  is  against  him.  Betrothal  and  marriage 
have  largely  lost  their  erstwhile  sacred  aspect  The 
whole  thing  is  considered  a  huge  joke.  Few  take 
to  heart  the  solemn  words  of  the  marriage  service : 

"  Holy  wedlock  is  an  honorable  estate,  and  is  not 
to  be  entered  into  unadvisedly  or  lightly,  but  rev- 
erently, discreetly,  and  in  the  fear  of  God." 

Let  the  conscientious  pastor  who  desires  the 
future  welfare  of  his  people  do  everything  in  his 
power  with  earnest  prayer  that  he  may  act  wisely 

*  Even  if  the  passage  recording  this  incident  is  doubtful,  it  is 
still  a  true  exhibition  of  the  Saviour's  spirit. 


TAKING    AN    OVERSIGHT.  231 

in  this  difficult  and  delicate  matter,  to  prevent 
hasty  and  dangerous  engagements.  He  is  never  to 
be  a  match-maker.  This  would  be  despicable,  dan- 
gerous, and  degrading  to  his  office.  His  work  along 
this  line  is  to  be  mainly  negative.  He  is  to  prevent, 
as  far  as  in  him  lies,  ill-mated  marriages  and 
matches  fraught  with  peril  for  this  life  and  for  the 
life  to  come. 

In  their  church-life  he  may  find  his  people  pro- 
vokingly  unchurchly  and  irreverent.  They  may 
have  no  conception  whatever  of  the  sacredness  of 
the  sanctuary  and  its  services.  They  do  not  know 
how  to  behave  themselves  in  the  house  of  God. 

Irreverence  in 

This  may  be  the  fault  of  former  pastors.  It  is  en-  churcii. 
couraged  by  contact  with  the  non-liturgical 
churches,  especially  the  fanatical  and  revivalistic 
sects.  It  is  fed  by  sensational  and  would-be  witty 
preachers.  Whole  communities  have  thus  been 
ruined.  The  earnest  Lutheran  pastor  has  his  heart 
sickened  and  saddened  when  he  comes  into  such  a 
community.  He  knows  that  without  reverence 
there  can  be  no  healthy  piety.  He  feels  that  he 
must  make  his  congregation  reverent. 

Here  also  the  greatest  caution  is  needed.  Habits 
are  not  changed  in  a  day.  More  harm  than  good 
may  come  of  undue  haste  and  severity.  Instruc- 
tion and  conviction  are  needed.  Private  admoni- 
tion to  the  disturbers  of  the  services,  always  given 


232  THE    LUTHERAN    PASTOR. 

in  a  kindly  spirit,  will  accomplish  much.  Let 
there  be  no  scolding  from  the  pulpit  or  in  private. 
Sometimes  an  earnest  but  kindly  word  may  be 
necessary  from  the  pulpit.  More  frequently  a 
pause  and  a  steady,  beseeching  look  at  the  offender 
will  do  its  work.  This  is  especially  effective  where  1 
the  habit  of  getting  up  and  needlessly  going  out 
during  service  prevails.  Stop  the  service  or  ser- 
mon, look  at  the  disturber  till  he  has  passed  out.  Al- 
low no  loafing  outside  of  the  country  church  during 
service.  Get  the  co-operation  of  the  church  council 
and  finnly  insist  on  order  in  and  about  your 
church.  Before  long  the  church  tramps  and  sports 
of  the  community  will  know  that  your  church  is 
not  the  place  to  go  for  fun  or  for  show.  Your 
church  will  be  known  as  the  church  of  reverence 
and  order.  This  will  give  your  church  standing 
and  influence  in  your  community. 

Closely  akin  to  the  spirit  and  habit  of  irreverence 
Church       is  the  reprehensible  custom  of  church  festivals  and 

entertain- 
ments,       amusements  for  making  money.     This  also  is  the 

spirit  of  the  age.'  It  is  un-Scriptural  and  un-Luth- 
eran.  It  has  been  borrowed  from  the  irreverent- 
sects  that  have  no  scruple  and  see  no  incongruity 
in  mixing  fun  and  religion.  It  does  not  fit  into  the 
genius  of  our  Church.  It  is  responsible  for  a  great 
part  of  the  laxity,  levity,  and  lukewarmness  of  the 
spiritual  life.     If  not  checked,  it  will  grow  like  a 


TAKING    AN    OVERSIGHT.  233 

noxious  weed.  Its  frequent  excesses  ought  to  open 
our  eyes.  It  makes  the  church  a  laughing-stock 
and  a  by-word  in  the  minds  of  intelligent  outsiders. 
The  church  in  this  also  becomes  a  Samson,  shorn  of 
his  locks,  grinding  for  the  Philistines  of  the  world 
and  making  sport  for  them.  The  whole  business 
effectually  kills  out  the  spirit  of  true  benevolence, 
blights  all  true  Christian  giving,  and  becomes  an 
offense  that  smells  to  heaven. 

And  yet  the  pastor  may  find  this  ruinous  custom 
rooted  in  his  congregation.  An  indolent,  timid,  if 
not  unspiritual,  predecessor  has  allowed  it  to  grow 
until  it  is  as  rank  as  a  field  of  Canada  thistles.  What 
is  the  poor  pastor  to  do  ?  He  can  never  have  his 
ideal  church  with  this  species  of  worldliness  and 
heathenism  flourishing  in  its  midst.  Like  a 
deadly  upas  tree  it  will  breathe  its  miasma  over 
the  flock,  and  turn  his  field  into  a  valley  of  dry 
bones.  Like  a  Boanerges,  the  pastor  is  tempted 
to  call  down  fire  from  heaven.  But  no,  this  is 
not  the  spirit  of  the  Master.  The  people  are 
not  as  bad  as  the  practice.  Many  of  them  ver- 
ily think  that  they  are  serving  God !  They 
have  been  miseducated.  It  is  the  custom  of  the 
churches  around  them.  They  were  never  shown 
that  it  is  wrong.  It  would  be  folly  to  expect  them 
to  give  it  up  before  they  see  that  it  is  sin.  Again, 
instruction,  patience,  wisdom  are  needed.     First  he 


Their  evils. 


234  THE   I^UTHERAN   PASTOR. 

must  have  his  people's  confidence.  Then  he  must 
gently  show  them  the  wrong.  He  must  bring  the 
Word  to  bear.  Let  him  show  from  Matt  x.  38, 
39,  what  the  spirit  of  self-denial  is.  From  Matt. 
XXV.  14-30,  he  can  show  what  the  Lord  expects 
from  what  He  has  first  given,  and  from  verses  31- 
46  how  we  shall  be  judged-  From  Luke  xviii. 
18-23,  ^^  ^^^  show  how  the  selfish  love  of  money 
keeps  the  heart  from  giving  itself  to  Jesus.  From 
the  eighth  chapter  of  2  Corinthians  he  can  clearly 
set  forth  the  true  principle  of  giving.  In  i  Cor. 
xvi.  2,  he  can  find  the  principle  of  system  and 
method,  as  well  as  in  2  Cor.  ix.  7. 

The  objects  of  beneficence  must  also  be  worthy 
of  God's  glory  and  the  welfare  of  His  people.  To 
build  a  grand  church  for  the  sake  of  rivalry  or 
show,  and  on  this  account  to  withhold  from  the 
church's  general  operations,  is  sin.  Every  object 
for  which  beneficence  is  requested  should  be  fully 
and  frankly  explained.  People  will  not  give  and 
should  not  give  to  what  they  do  not  understand. 
A  pastor  who  announces  to  his  people  that  "  synod 
expects  "  or  "  demands,"  or  "  has  taxed  them  "  for,  a 
certain  amount  and  that  he  must  now  ask  for  a 
collection,  stultifies  himself  and  his  synod.  It  is 
no  wonder  that  the  people  who  know  nothing  of 
synod,  or  of  its  general  work,  refuse  to  give.  The 
pastor  has  neglected  a  plain  duty.    Let  him  clearly 


TAKING    AN   OVERSIGHT.  235 

set  forth  the  work  of  synod  in  the  field  of  general 
beneficence,  give  concrete  examples  of  its  work  of 
beneficiary  education,  mercy,  and  missions.  "  My 
people  perish  for  lack  of  knowledge."  Our  people 
will  give  when  they  understand.  They  are  no  more 
stingy  than  others.  He  must  thus  show  them 
what  true  Bible  beneficence  is,  and  show  that  this 
is  a  more  excellent  way.  The  right  kind  of  pas- 
toral leading  will  win  in  the  end.  And,  by  and  by, 
his  people  will  thank  him  for  their  deliverance  from 
the  spirit  and  method  of  the  world,  and  the  better 
class  of  the  community  will  respect  his  position. 
The  pastor  may  find  the  pleasures  of  sin  abound- 

_  .       .  .     ,  Questionable 

ing  among  his  people.     Certam  forms  of  them  run    .nmusements. 
and  spread  like  epidemics.     They  alienate  and  ruin 
many  a  promising  youth.     They  crowd  out  true 
interest  in  the  church,  grieve  the  Divine  Spirit,  and 
quench  the  love  of  God. 

As  we  have  already  seen,  the  Lutheran  pastor 
will  be  careful  not  to  make  that  sin  which  God  has 
not  made  sin.  Our  Church  is  neither  puritanic 
nor  legalistic.  But  she  knows  that  certain  indul- 
gences and  associations  are  dangerous  to  the  spir- 
itual life.  They  stimulate  the  lusts  of  the  flesh 
and  foster  the  love  of  the  world.  There  is  no 
better  remedy  against  these  evils  than  what 
has  been  felicitously  called  "  the  expulsive 
power  of   a  new  affection."     Put  in  and  nourish 


236  THE   LUTHERAN   PASTOR. 

the  new  love — love  to  God  in  Christ,  and  love  to 
His  Word  and  church,  and  the  love  of  the  world 
dies  of  'tself.  This  is  far  better,  more  effective, 
and  more  Scriptural  than  powerful  polemics  and 
disdainful  denunciations  from  the  pulpit.  Always 
and  everywhere,  in  proportion  as  you  preach  the 
love  of  Christ  into  the  heart,  the  love  of  the  world 
goes  out.  This  is  a  safe  pastoral  rule,  and  never 
fails.  This  effort  will  naturally  be  accompanied  with 
kindly  instruction  and  admonition  given  publicly 
and  from  house  to  house,  showing  the  inconsistency 
and  the  danger  of  indulging  in  these  doubtful, 
worldly  pleasures. 

X  Another  serious  hindrance  to  the  ideal  church  is 
the  secret  society,  or  lodge.     This  also  is  a  wide- 
Secret        spread  evil.     It  is  found  firmly  established  in  city, 

societies.  ^_.     .      . 

village,  and  hamlet.  This  institution  makes  great 
claims.  It  professes  to  be  the  greatest  available 
assistant  to  the  young  man  in  the  line  of  morals, 
social  standing,  and  material  assistance  in  times  of 
need.  It  does  not  openly  and  officially  claim  to  be 
better  than  the  church,  but  that  this  is  a  wide- 
spread sentiment  is  freely  expressed  by  its  mem- 
bers. Numbers  of  them  resfard  it  as  such  a  satis- 
factory  substitute  for  the  church  that  they  have  no 
use  at  all  for  the  latter. 

And  right   here   is   its   greatest    danger    to   the 
church.     We   might   easily   show   that    the   social 


TAKING    AN   OVERSIGHT.  237 

status  of  its  members  is  often,  at  best,  questionable, 
that  its  morals  are  far  from  sound,  and  its  charity 
narrow  and  selfish.     But  we  pass  this  by. 

We  might  easily  show  that  the  whole  fabric  is  a 
menace  to  the  State  and  to  the  family.  But  this  is 
not  the  place  for  a  discussion  of  these  points.  We 
are  here  concerned  with  its  attitude  and  influence 
over  against  the  church.  We  can  barely  touch  on 
the  most  vital  points. 

We  do  not  find  our  chief  objection  in  its  financial 
management,  nor  yet  in  its  secrecy,  nor  even  in  its 
oaths ;  though  all  of  these  are  open  to  serious  mis- 
giving and  may  well,  if  understood,  raise  earnest 
scruples  in  a  Christian  conscience. 

We  find  our  chief  objection  in  the  religion  of  the 
lodge. 

We  know  that  it  is  often  claimed  that  the  lodge, 
as  such,  has  no  religion.  But  we  might  readily  prove 
by  quoting  from  their  own  authorities  and  advo- 
cates, that  it  has.  If  it  has  not,  why  should  it  have 
temples,  altars,  official  rituals,  with  hymns  or  odes, 
prayers,  consecrations,  and  benedictions  ?  Why 
have  High-priests,  priests,  chaplains,  written  and  Evils  of  the 
authorized  forms  for  opening  and  closing  its  meet- 
ings, for  corner-stone  layings  and  dedications,  for 
installations,  for  the  burial  of  its  dead  and  what 
not  ?  Why  the  grotesque  imitations  and  caricatures 
of  the  church's  forms,  even  to  its  sacraments  ? 


238  THE    LUTHERAN    PASTOR. 

The  lodge  has  a  religion.  Its  religion  is  false 
and  antichristian.  It  is  a  religion  without  the 
Trinity  and  the  Divine  Christ,  without  a  vicarious 
atonement,  without  the  necessity  of  penitence  and 
faith,  without  regeneration  or  conversion,  without 
the  Bible  doctrine  of  sin.  Its  religion  claims  to  be 
broad  enough  for  the  Mohammedan  and  the  Jew, 
for  the  Hindoo  and  the  Buddhist,  for  the  Christian 
Its  reiigiou.  Scientist  and  the  Unitarian.  All  may  meet  on  its 
official  platform,  bow  at  its  altars,  and  use  its  official 
ritual.  We  speak  here  not  of  the  religion  of  its 
members,  but  of  the  official  religion  authorized  by 
the  grand  lodges.  If  there  are  here  and  there  ex- 
ceptions in  some  of  the  minor  orders,  they  are  ex- 
ceptions that  prove  the  rule.  On  closer  investiga- 
tion even  these  will,  in  nearly  every  case,  prove  to 
be  based  on  the  same  general  idea  and  permeated 
with  the  same  spirit. 

Here,  then,  is  a  giant  evil,  undermining  the  foun- 
dations of  the  church  and  honeycombing  its  life- 
structure.  Every  Lutheran  pastor  ought  to  make 
himself  thoroughly  acquainted  with  its  principles 
and  forms.  Their  official  constitutions  and  rituals 
have  been  published  and  ought  to  be  in  the  libraries 
of  all  Lutheran  pastors. 

How  is  this  mighty  evil,  so  deeply  intrenched, 
so  firmly  established,  so  widespread,  so  powerful, 
so  threatening,  and  defiant,  to  be  met  ?    How  is  the 


TAKING    AN   OVERSIGHT.  239 

wise  and  conscientious  pastor  to  deal  with  it  ?  It  is 
certainly  opposed  to  the  very  genius  of  a  church, 
accepting  so  unreservedly,  and  built  so  firmly  on 
the  Divine  Word  and  its  means  of  grace.  A  church 
that  makes  so  much  of  sin,  of  the  divine-human 
Redeemer,  of  His  atonement,  and  of  justification  by 
faith  alone,  surely  cannot  be  friendly  to  the  lodge. 
The  two  are  essentially  antagonistic.  The  church 
must,  even  on  the  ground  of  self-preservation,  save 
its  people  from  the  danger  of  this  antichrist. 

But  how  ?     What  is  the  pastor  to  do  ? 

As  to  the  evil  of  the  lodge  and  its  danger  to  the 
church,  we  do  not  see  how  there  can  be  any  differ- 
ence of  opinion,  wherever  the  lodge  is  understood 
and  wherever  there  is  an  intelligent  and  living  Lu-  with, 
theran  consciousness.  But  as  to  the  best  methods 
of  meeting  the  danger,  judgments  may  differ  and 
do  diflFer.  Some  of  the  strongest,  most  strictly  con- 
fessional, earnest,  and  aggressive  Lutheran  synods 
in  our  land  have  taken  very  positive  positions  on 
this  question  of  method.  They  claim  that  theirs 
is  the  only  method  possible  for  a  consistent  Luth- 
eran. They  demand  in  their  synodical  and  con- 
gregational constitutions  that  all  members  of  such 
lodges  be  debarred  from  the  communion  of  the 
church.  They  measure  all  lodge  members  by 
the  same  standard,  consider  all  equally  guilty,  and 
would  remove  the  whole  evil  with  a  law.     To  us 


1  low  to  deal 


treatanent. 


240  THE    LUTHERAN    PASTOR. 

this  method  seems  unfair,  overhasty,  and  unevan* 
gelical. 

In  the  first  place  there  are  many,  perhaps  a 
majority  of  the  whole  membership,  who  do  not 
know,  much  less  accept,  the  false  religion  of  the 
methods'of  lodgc.  They  are  in  it  solely  for  its  pecuniary  ben- 
efits ;  they  look  upon  it  as  a  cheap  insurance 
against  financial  loss  in  sickness  and  from  accident ; 
they  regard  it  as  a  provision  for  their  families  in  case 
of  their  own  death.  As  to  the  lodge's  religion,  they 
have  accepted  its  statement  that  it  interferes  with 
no  man's  religion  or  politics,  and  have  given  it  no 
further  thought.  Now  surely  these  are  not  equally 
guilty  with  those  who  know  and  accept  the  religion 
of  the  lodge  and  prefer  it  to  the  religion  of  the 
church. 

In  the  next  place,  no  one  ought  to  be  expected 
to  give  up  any  practice  until  convinced  of  its 
wrong.  He  must  first  be  instructed  to  see  the 
antagonism  between  the  principles  of  the  lodge 
and  those  of  the  church.  This  requires  time, 
patience,  and  loving  persistence.  We  all  know  to 
our  sorrow  how  hard  it  is  and  how  long  it  takes  to 
give  some  people  clear  ideas  of  our  teachings. 
Jesus,  at  the  end  of  a  three  years'  course  of  instruc- 
tion, sadly  said  :  "  Have  I  been  so  long  time  with 
you,  and  yet  hast  thou  not  known  me,  Philip  ?  '* 
It  is  not  in  harmony  with   the  patience   of    our 


TAKING    AN    OVKRSIGHT.  24 1 

Heavenly  Father,  with  the  long-suffering  of  Christ, 
to  expect  a  man  to  leave  an  institution  as  soon  as 
the  church  constitution  is  presented  to  him  ;  espe- 
cially when  he  sees  all  around  him  highly  esteemed 
men,  even  ministers  of  the  Gospel,  in  the  lodge,  and 
when  he  remembers  that  in  his  fatherland  superin- 
tendents, bishops,  and  pastors  of  his  own  church 
belonged,  and  no  one  ever  objected.  Here  let  lov- 
ing patience  have  her  perfect  work. 

But,  finall}',  the  method  under  consideration 
strikes  us  as  unevangelical.  It  is  the  spirit  of 
legalism.  It  would  make  men  righteous  by  a  law. 
It  would  cure  the  evil  with  a  church  constitution. 
Now  this  does  not  strike  us  as  the  mind  and  method 
of  Christ.  It  is  not  the  spirit  of  our  Church.  It 
would  fit  better  into  a  Reformed  constitution.  It  is 
Moses  rather  than  Christ.  For  Christ  laid  down 
principles  and  instilled  a  spirit.  He  was  not  a  new 
lawgiver. 

Our  Church  does  not  deal  after  this  fashion  with 
other  evils.  She  does  not  believe  that  the  church 
is  made  up  of  those  already  perfected.  With  how 
much  ignorance  and  sin  do  we  not  otherwise  bear? 
And  why  ?    Certainly  not  because  we  sanction  these 

.  Patience 

evils,  but  because  we  hope  that  m  the  church,  and       required, 
not  out  of  it,  they  will  be  cured.     It  is  our  general 
principle  that  the  church  is,  in  one  a.spect,  a  hos- 
pital in  which  sick  souls  are  to  be  healed.     Here  a 
16 


expels  old. 


242  THR   LUTHERAN   PASTOR. 

new  life  is  implanted,  nourished,  and  developed. 
Here  a  spiritual  hygiene  is  inculcated.  Here  the 
patients  are  to  learn  what  is  good  and  what  dan- 
gerous for  their  spiritual  well-being.  So,  it  seems 
to  us,  we  must  also  deal  with  the  lodge  evil.  The 
imperfect,  the  ignorant  and  weak  who  are  willing 
to  learn,  are  to  be  instructed  and  strengthened  in 
the  church.  In  proportion  as  we  succeed  in  preach- 
ing the  love  of  Christ  into  the  heart,  in  that  pro- 
New  love  portion  will  the  love  of  the  lodge  drop  out.  But 
the  dangers  and  evils  must  be  carefully,  clearly, 
and  patiently  pointed  out,  in  public  and  in  private. 
Not  the  people  of  the  lodge,  but  its  principles  are 
to  be  condemned.  And  when  we  have  succeeded, 
first  of  all,  in  subduing  the  mind  to  Christ  and 
implanting  the  new  love,  then  we  have  something 
to  appeal  to,  then  we  can  talk  lodge,  then  we  will 
get  a  hearing.  Let  us  not  then  begin  at  the  wrong 
end,  aggravate  the  offender  and  expect  him  to  give 
up  what  he  has  looked  upon  as  a  blessing,  instead 
of  a  curse.  Here  also  the  expulsive  power  of  a 
new  affection  must  come  in. 

We  are  persuaded  that  this  is  a  more  excellent 
way.  The  writer  has,  in  this  way,  been  enabled  to 
get  men  out  of  the  lodge  whom  he  could  not  have 
reached  by  a  clause  in  a  constitution  or  by  appealing 
to  that.  And  then  it  must  not  be  overlooked  that 
bv  this  evangelical  procedure  we  do  not  alienate, 


TAKING    AN   OVERSIGHT.  243 

drive  out,  and  perhaps  start  toward  perdition,  the 
members  of  the  lodge-man's  family. 

We  freely  admit  that  it  is  sometimes  necessary 
to  debar  or  to  discipline.     And  for  this  the  consti 
tution  should  provide.     When  one  openly  and  per- 

The  place  for 

sistently  declares  that  he  prefers  the  lodge  to  the  discipline, 
church,  advocates  its  religion,  and  is  unwilling  to 
be  taught,  he  is  not  fit  for  the  communion  of  the 
church,  and  should  not  be  permitted  to  come  to  its 
altar.  But  we  are  persuaded  that  under  the  evan- 
gelical procedure  outlined  above  such  cases  will  be 
few  and  far  between. 

Let  every  conscientious  pastor  do  all  he  can,  with 
the  help  of  Almighty  God,  to  preserve  his  people 
from  the  pernicious  power  of  the  lodge.  Preven- 
tion is  better  than  cure.  Cure  is  better  than  sur- 
gery.    Surgery  better  than  death. 

We  have  tarried  so  long  on  this  point  because  of 
its  vital  importance  to  our  Church.  It  is  an  evil 
that  the  pastor  will  find,  and  with  which  he  must 
reckon  before  he  can  approach  his  ideal  church. 

In  working  for  that  church  he  needs  all  the  help 
he  can  secure  from  the  people  who  are  to  form  that 
church. 

He  needs,  first  of  all,  a  good,  loyal,  and  willing 
church  council,  with  a  sound  and  safe  constitution     jhe  chnrdi 
to  guide  it.    The  constitution  is  generally  provided       co«"«:il. 
by  his  synod,  or,  if  not,  a  model  is  easily  procured. 


244  '^HE   LUTHERAN    PASTOR. 

Now  let  the  best  men  be  sought  out  for  deacons  and 
trustees.  They  need  to  be  men  "  of  honest  report, 
full  of  the  Holy  Ghost  and  of  wisdom  "  (Acts  vi. 
3).  In  order  that  the  best  available  men  may  be 
elected  the  pastor  needs  to  suggest  and  advise  be- 
„  forehand,  where  it  will  do  the  most  p-ood.     He  is 

How  to  '  ^ 

secure  a  good  often  handicapped  by  men  thoughtlessly  nominated 
or  nominated  to  further  some  unwise  or  unchurchly 
measures.  Men  are  nominated  also  in  order  to  get 
their  better  financial  support,  or  to  get  them  to  take 
a  more  active  interest  in  the  congregation,  without 
the  least  regard  to  their  fitness  for  the  office.  Now 
this  is  wrong  and  hurtful  to  the  church.  The  wise 
pastor  will  take  ever^^  legitimate  precaution  to  pre- 
vent such  blunders.  Having  secured  a  good  coun- 
cil, let  them  meet  regularly,  at  least  once  a  month, 
carefully  consider  all  the  interests  of  the  congrega- 
tion and  of  its  members,  plan  and  work  for  im- 
provement and  enlargement,  and  so  further  the 
Master's  work.  Let  the  records  be  faithfully  kept 
and  the  finances  be  carefully  administered  and  ac- 
counted for.  Happy  is  the  pastor  who  has  an  effi- 
cient cabinet  of  able  counselors  and  aids,  willing 
not  to  advise  only  but  to  work  also.  The  pastor  is 
ex-officio  president  of  the  council. 

Next  to  a  good  council  the  pastor  needs  a  suffi- 

The  Sunday    ^ieut   and  an   efficient    corps    of    Sunday   school 

school. 

workers.     It  is  taken  for  granted  that  he  is  deeply 


TAKING    AN    OVERSIGHT.  245 

interested  iu  the  church's  nursery.  God  pity  the 
pastor  who  has  no  love  or  care  for  the  lambs  of  his 
flock,  absents  himself  from  his  Sunday  school,  and 
takes  but  an  unwilling  and  drowsy  interest  when 
present.  He  lacks  one  of  the  important  requisites 
of  a  good  pastor. 

He  should  always  have  some  of  the  most  prom- 
ising young  people  in  training  for  teachers  and 
ofiicers ;  should  frequently  and  kindly  counsel 
with  these  and  those  already  in  office,  encourage 
and  foster  in  them  a  love  and  efficiency  for  the 
work,  and  should  show  his  appreciation  of  their 
service.  He  should  constantly  endeavor  to  make 
his  school  attractive  as  well  as  efficient ;  should 
know  and  have  a  kind  word  for  every  boy  and  girl 
in  the  school ;  should,  in  fact,  pay  special  attention 
to  the  boys,  as  thev  are  hardest  to  hold  and  oftenest  ^^"'^'  *"  ?*^™^' 

•'    '  -  good 

neglected.  Happy  is  the  pastor  who  knows  how  to  teachers, 
win  and  hold  his  boys.  The  pastor  should  have 
regular  meetings  with  his  teachers  wherever  possi- 
ble. At  these  meetings  he  should  not  merely 
teach  them  the  next  lesson,  as  he  would  teach  a 
Bible  class,  but  should  teach  them  how  to  teach 
this  particular  lesson  to  their  various  classes.  He 
should  know  how  to  help  the  primary  teacher,  the 
teacher  of  restless  boys,  of  giddy  girls,  of  wayward 
youths,  and,  in  short,  of  all  the  varieties  in  the 
school.     To  this  end  he  needs  a  wise  pedagogical 


246 


THE    IvUTHERAN    PASTOR. 


Societies  in 

the 
cougregation. 


talent  and  tact.  With  his  teachers  he  should  also 
talk  over  all  the  interests,  the  perplexities,  and  the 
difficulties  of  the  school.  As  pastor  of  every  lamb 
in  the  flock  he  should  know  when  one  is  in  danger 
or  has  gone  astray,  and  aid  the  teacher  in  its  recla- 
mation. He  should,  as  the  ex-offi.cio  pastor  and 
head  of  the  school,  see  to  it  that  the  literature 
and  books  used  are  all  in  harmony  with  the 
doctrine  and  spirit  of  his  church,  that  the  teach- 
ing is  sound  and  thorough,  and  that  the  school 
work  hand  in  hand  with  his  catechetical  instruc- 
tions. 

He  should  encourage  the  parents  and  older  peo- 
ple to  attend,  and,  whenever  possible,  should  teach 
the  Adult  Bible  Class.  It  is  always  a  pleasant  sight 
to  see  a  spectacled  class  of  aged  saints,  studying  the 
Word  under  their  pastor.  Such  a  Sunday  school 
will  be  a  mighty  force  in  the  furtherance  of  the 
church's  work. 

We  do  not  believe  in  too  many  societies  and 
organizations  within  the  congregation.  We  believe 
that  many  a  congregation  has  been  over  organized. 
We  fully  accept  and  endorse  the  Lutheran  position 
that  the  congregation  is  the  organization  to  pro- 
mote and  direct  the  churchly  life  and  activity.  And 
yet  we  believe  that  with  proper  limitations  and 
due  care  this  life  and  activity  can  be  assisted  by  a 


The  Luther 


TAKING    AN    OV'^ERSIGHT.  247 

rightful  division  of  labor.  An  organization  that  is 
of  the  church,  by  the  church,  and  for  the  church 
certainly  ought  not  to  hinder,  but  rather  help  to 
secure  the  closest  relationship,  and  be  a  most  help- 
ful agency  in  the  life  and  work  of  the  congregation. 
Such  is  the  Luther  League.  It  is  not  a  church 
within  the  church.  It  does  not  arrogate  to  itself  what 
belongs  to  the  congregation.  It  is  nothing  more 
or  less  than  a  large  committee  of  the  congregation, 
existing  and  working  by  authority  of  the  congre- 
gation, and  subject  always  to  its  direction  and  con-  League, 
trol.  Its  first  President,  Mr.  E.  F.  Eilert,  says 
(Lutheran  Cyclopaedia,  p.  296) :  "  It  has  been  the 
design  of  the  leaders  of  the  Luther  League  from 
the  beginning  to  keep  the  movement  near  the 
church.  In  fact,  it  is  the  church  working  in  and 
through  and  for  its  young  people.  The  relation- 
ship is  as  intimate  and  vital  as  is  that  of  the  infant 
department  to  the  main  Sunday  school.  No  sign 
of  pulling  away  from  the  church  has  been  observed. 
Its  motto  carried  out  cannot  fail  to  secure  the  closest 
relationship  and  render  the  League  a  most  helpful 
agency  in  the  work  of  the  congregation." 

Let  the  pastor  then  encourage  and  assist  in  the 
forming  and  the  guiding  of  a  Luther  League. 
Let  him  be  the  inspiring  and  directing  spirit  in  it, 
and  it  will  be  a  blessing  to  his  church. 


24S  THE    LUTHERAN    PASTOR. 

Dr.  Horn  (Ev.  Pastor,  p.  i58f)  says  :  "It  will  be 
of  use  for  the  pastor  to  throw  upon  his  young- 
people,  as  early  as  possible,  duties  in  the  congrega- 
tion. He  should  cultivate  their  unreser\^ed  confi- 
dence, to  which  a  friendly  cheerfulness  on  his  part 
pkcTfn''^  ^  ^^^^  contribute.  He  should  not  hesitate  to  warn 
them  against  the  temptations  he  may  see  besetting 
them,  or,  if  they  fall  into  sin,  he  should  restore 
them  in  the  spirit  of  meekness.  He  should  encour- 
age the  formation  of  associations  among  them  for 
mutual  assistance  and  for  good  works — in  which 
associations,  however,  he  ought  always  have  author- 
ity and  oversight. 

"  He  should  take  a  friendly  interest  in  their  pleas- 
ures, directing  them  to  useful  books,  giving  them 
social  opportunities,  and  discouraging  all  doubtful 
amusements,  especially  those  in  which  young  and 
unmarried  people  only  take  part,  to  the  exclusion 
of  their  parents  and  elders.  The  parsonage  may 
be  made  a  centre  of  wholesome  influence." 

In  all  this  the  Luther  League  will  assist  him. 
The  reading  course  will  help  him  to  educate  them 
in  intelligent  love  and  loyalty  to  their  church.  It 
will  also  aid  him  in  making  his  League  an  effi- 
cient missionary  agency.  The  topics  will  assist 
him  in  directing  the  devotional  life.  He  himself 
should  keep  and  read  the  Luther  League  Review. 
He  can  and  should  make   and  keep  his  League 


TAKING   AN    OVERSIGHT.  249 

acquainted  with  all  the  church's  institutions  and 
activities.  Thus  his  League  will  help  him  to  have 
an  ideal  congregation. 

We  have  already  intimated  that  the  pastor  needs 
a  good  woman's  missionary  society.  This  also 
should  have  his  constant  counsel  and  encourage-  50^1611^^7 
ment.  He  should  advise  the  good  women  as  to 
the  best  books  and  periodicals,  should  often  attend 
their  meetings,  read  or  relate  to  them  missionary 
news  and  stories.*  He  should  also  direct  them  as 
to  the  disbursement  of  their  funds.  We  scarcely 
deem  it  necessary  to  advise  against  devoting  any  of 
their  funds  to  the  use  or  support  of  their  own  church. 
We  have  known  pastors  who  advised  the  women  to 
vote  their  funds  for  the  building  of  a  porch  or  for 
otherwise  improving  the  parsonage.  Others  make 
the  excuse  that  their  own  church  is  poor  and  needs 
all  it  can  raise  at  home.  Thus  to  use  funds  raised 
for  missions  is  false  pretense,  a  pious  fraud,  and  a 
disgrace  to  the  pastor  who  favors  it.  Let  mission- 
ary funds  be  sacredly  set  aside  for  missions  away 
from  home,  and  for  that  alone. 

The  ideal  congregation  will  take  care  of  its  poor. 
For  this  also  it  needs  the  leadership,  encourage- 
ment, and  direction  of  a  wise  and  an  earnest  pastor. 

*  Guard  against  the  idea  that  the  missionary  society  monopo- 
lizes the  missionary  interest  of  the  congregation.  Insist  that 
it  is  to  leaven  the  whole  church  with  missionary-  zeal. 


Care  for  the 
poor. 


250  THE   I.UTHERAN   PASTOR. 

The  congregation  that  does  not  take  care  of  its  poor 
lacks  one  of  the  essential  marks  of  an  evangelical 
church.  (See  Gal.  ii.  9,  10  ;  Acts  vi.  i  ff :  xi.  29,  30 : 
xii.  25  :  xxiv.  17  ;  Rom.  xii.  8,  13  ;  i  Thes.  iv.  9,  10 ; 
I  Tim.  V.  10 ;  James  i.  27.)  Dr.  Horn  says,  p.  191 : 
"  A  pastor  should  see  that  his  congregation  provide 
means  for  the  relief  of  the  needy  ;  and  the  distri- 
bution of  it  should  be  through  the  hands  of  officers 
of  the  congregation,  who  should  personally  meet 
the  misery  they  seek  to  relieve." 

xls  to  helping  those  not  of  his  church  the  Doctor 
says,  p.  192  :  "  His  first  duty  is  to  the  poor  of  the 
household  of  faith.  When  others  apply  to  him  he 
should  first  satisfy  himself  that  by  giving  he  is  really 
assisting  them.  For  this  purpose  it  is  well  to  have 
the  assistance  of  women  of  experience,  who  will 
look  closely  into  the  condition  of  those  asking 
relief.  A  registry  of  those  assisted  should  be  kept, 
and  nothing  should  be  given  to  those  who  make 
mendicancy  a  profession.  A  pastor  in  a  town  or 
city  should  endeavor  to  become  familiar  with  the 
methods  of  the  organized  charities  of  our  largest 
cities." 

In  this  also  the  pastor  must  be  an  example  to  his 
flock.  He  must  ever  carry  with  him  a  warm  heart 
and  an  open  hand,  always  glad  and  ready  to  dis- 
tribute to  the  necessity  of  saints ;  given  to  hospi« 
tality. 


TAKING   AN   OVERSIGHT. 


251 


In  a  large  city  parish  it  is  well  to  divide  the 
labor.  Sometimes  here  also  a  special  organization 
is  ver}'  helpful.  This  may  take  the  fomi  of  a 
mutual  aid  society,  with  regular  dues  and  system- 
atic assistance.  The  congregations  of  the  German 
Iowa  Synod  have  such  organizations  that  might 
serve  as  models.  But  in  congregational  benevolence 
the  helping  of  the  needy  should  go  before  provision 
for  self.  This  is  apostolic.  This  was  the  custom 
of  the  Early  Church.  * 

This  beautiful  and  Christ-like  trait  of  the  Early 
Church  was  one  of  the  chief  sources  of  its  power  in 
overcoming  the  world.  Could  we  bring  back  that 
first  love,  that  mind  of  the  ISIaster,  into  all  our 
congregations,  undoubtedly  a  large  part  of  the 
opposition  to  the  church  would  die  out,  and  she 
would  once  more  go  forth  conquering  and  to  con- 
quer. Could  we  have  parish  deaconesses  and  deacons 
after  the  model  of  the  Early  Church,  our  poor  would 
be  looked  after  and  the  alleged  need  of  the  benefi- 
ciary lodge  would  drop  out.  Let  it  at  any  rate  be 
an  accepted  principle  that  it  is  a  shame  for  a  con- 
gregation to  let  any  of  its  members  suffer,  or  be 
driven  to  the  lodge,  or  to  the  charity  of  the  civil 
authorities.  The  sainted  Rev.  Dr.  Passavant  once 
met  an  aged  grandmother  on  the  train,  on  her  way 
to  the  poor-house.     He  found  that  she  was  a  Luth- 

*  See  Uhlhom's  Christian  Charity  in  the  Ancient  Church. 


tional  helps. 


Passavant 


His 

experiences. 


252  THE   LUTHERAN   PASTOR. 

eran,  and  was  righteously  indignant  that  a  Lutheran 
Church  should  allow  a  member  to  go  to  the  poor- 
house.  At  another  time  he  received  a  gushing 
letter  from  a  young  lady  telling  of  a  glorious 
revival  in  her  church — not  a  Lutheran  Church. 
At  the  close  of  the  letter  she  gave  some  family 
news  and  told  how  grandmother  had  again  gone 
to  the  poor-house,  and  that  some  other  member 
of  the  family  was  in  a  county  hospital.  It  is 
needless  to  say  that  Dr.  Passavant  took  no 
stock  in  that  revival.  At  another  time  he  was 
met  on  the  street  in  Pittsburg  by  a  prominent 
pastor  of  a  large  city  church,  who  urged  the  Doc- 
tor to  go  with  him  to  a  noon-day  prayer  meet- 
ing. The  Doctor  answered  :  "  Really  you  must 
excuse  me.  I  have  so  many  sick  of  your  church 
in  my  hospital  that  it  keeps  me  going  to  provide 
for  them.  "  * 

But  we  must  close  this  long  discussion  of  the 
pastor  as  the  head  of  his  church.  He  desires  a 
believing  church  and  a  working  church.  He  is  a 
wide-awake  and  busy  man  himself.  He  is  the 
leader  in  every  proper  activity  of  the  church.     But 

*  Every  Lutheran  pastor  should  make  himself  familiar  with 
the  "  Inner  Mission  "  work  of  the  German  church.  We  advise 
a  careful  study  of  William's  Christian  Life  in  Germany,  Steven- 
son's Praying  and  Working,  and  Miss  Sutter's  A  Colony  of 
Mercy.     In  German  the  literature  is  very  rich. 


TAKING   AN   OVERSIGHT.  253 

he  has  the  art  of  setting  his  people  to  work  and 
keeping  them  at  it.  He  knows  that  there  is  a  vast 
amonnt  of  latent  talent  in  his  church.  He  wants 
to  use  it.  He  will  be  careful  not  to  push  forward 
conceited  people,  or  those  who  have  wealth  and 
social  standing.  He  will  often  find  his  best  work- 
ers in  the  humblest  ranks.  He  will  try  to  find 
what  each  one  is  fitted  for  and  then  set  him  to 
work.  He  wants  to  have  them  all  at  work,  and 
always  at  work. 

He  cannot  have  and  keep  his  church  w^ell  in  hand 
unless  he  is  careful  in  keeping  the  records.  The  '^'•^^^^^J.^^';'^'' 
necrlect  and  slovenliness  shown  in  some  parish  rec- 
ords  tell  a  tale  on  the  pastor  of  which  he  may  well 
be  ashamed.  And  they  wall  tell  that  tale  for 
years  to  come.  They  will  tell  his  successors  and 
the  future  generations  of  his  church  what  an  unre- 
liable and  lazy  man  he  was !  For  your  church's 
sake,  for  your  work's  sake,  for  }our  reputation's 
sake,  keep  your  records,  keep  them  fully,  accurately, 
neatly.  Carry  a  pocket  record.  Have  the  data  of 
every  ministerial  act  written  down  before  you  per- 
form it.  Neglect  here  is  dangerous.  Then  copy 
regularly.  We  need  not  give  detailed  directions. 
Many  well-arranged  and  convenient  Church  Record 
books  are  now  available.  Get  the  best  and  make 
it  a  credit  to  yourself.     It  is  well  to  keep  also  a 


254  THE   LUTHERAN   PASTQR. 

record  of  pastoral  visits  with  dates,  of  sermons 
preached  with  dates,  and  of  whatever  it  may  be 
useful  to  recall.  All  this  will  help  to  make  yours 
a  well-organized  church,  which  can  be  more  easily 
developed  and  led  on  toward  perfection. 


CHAPTER  IX. 

GUARDING   THE   GOOD    NAME   AND  THE   ALTAR   OP 
HIS   CHURCH — CHURCH    DISCIPLINE. 

Who  shall  be  the  communicant  members  of  the 
ideal  congregation  ?  Who  shall  be  admitted  to  its 
rights  and  privileges  ?  Who  shall  continue  to  en- 
joy them  ? 

In  a  Lutheran  Church  all  the  baptized  children 
are  members,  and  are  under  the  care  of  the  pastor. 
He  is  responsible  for  every  such  lamb  of  his  flock, 
but  these  lambs  are  not  communicants  until  they 
have  voluntarily  taken  upon  themselves  the  vows 
and  obligations  of  the  church.  Of  this  we  shall 
speak  later  on. 

But  an  ideal  church  is  not  satisfied  with  taking 
care  of  its  own,  but  realizes  its  missionary  vocation 
to  all  the  unchurched  within  its  reach.     The  true 

For  whom  is 

pastor  is  not  only  a  shepherd,  caring  for  his  own      the  pastor 

nil  1  /.I  1   •  ^     r  ii  responsible? 

flock,  but  also  a  fisherman,  catching  men  out  oi  the 
worldly  waters  around  him.  Every  unshepherded 
and  unchurched  family  and  individual  within  his 
reach  is  legitimate  material  for  his  parish.     It  is 

(255) 


256 


THE   LUTHERAN   PASTOR. 


not  only  his  right,  but  his  God-given  duty  to  use 
every  endeavor  to  gather  all  such  into  his  fold.  Let 
us  be  forever  done  with  the  pernicious  heresy  that 
only  "  Lutheran  material  "  is  to  be  looked  after. 
"What  is  Lutheran  material?  What  is  Lutheran- 
ism  ?  Is  it  not  the  purest  teaching  of  the  Gospel  ? 
And  is  not  the  Gospel  for  all  ?  We  verily  believe 
that  the  pastor  who  neglects  and  passes  by  these 
lost  sheep  will  one  day  have  to  render  an  account 
for  his  criminal  neglect.  Let  the  pastor  then  find 
out  where  and  who  these  families  and  individuals 
are.  Let  him  persistently  visit  them,  gain  their 
confidence,  instruct  them,  and,  if  possible,  win  them 
for  his  church.  They  are,  as  a  matter  of  course, 
not  to  be  admitted  to  the  church's  communion 
How  outsiders  until  their  hearts  are  drawn  to  Christ,  and  their 

are  to  be  ,..,,., 

made  uiinds  enlightened  as  to  what  is  involved  in  the 
mem  ers.  ^^^^^  They  are  also  to  know,  at  least,  the  rudi- 
ments of  the  church's  distinctive  doctrines.  They 
cannot  all  be  measured  with  the  same  measure. 
Allowance  must  be  made  for  antecedents,  circum- 
stances, mental  culture,  and  gifts.  It  stands  to  rea- 
son that  not  all  can  commit  even  the  necessary 
parts  of  the  Catechism.  Not  all  can  take  a 
full  course  in  catechetical  instruction,  but  they 
must  understand,  at  least,  the  most  important 
doctrines.  The  pastor  must  often  be  willing  to 
instruct    them   privately.     They   should   read   for 


GUARDI^-G  THE  GOOD  NAME  OF  HIS  CHURCH.    257 

themselves,  under  his  direction,  and  then  talk  over 
with  him  what  they  have  read.  * 

When  such  persons  are  ready  to  apply  for  full 
membership  in  the  congregation  the  pastor  must 
first  make  up  his  own  mind  as  to  their  ripeness. 
Then  he  must  lay  the  application  before  his  church 
council,  which  must  advise  with  him  as  to  their  ad- 
mittance. They  are  then  publicly  received  by 
adult  baptism  or  by  confirmation,  as  each  case  may 
require. 

The  Lutheran  pastor  is  never  to  be  a  proselyter, 
but  to  every  true  Lutheran  pastor  members  of  other 
denominations  will  come,  unasked,  and  request  ad- 
mission to  his  church.  Let  us  have  only  the  right 
kind  of  preaching,  life,  and  work  on  the  part  of  our  our  church, 
pastors,  and  multitudes  of  those  who  are  dissatis- 
fied and  hungry,  under  the  ignorant,  rationalistic, 
sensational,  or  fanatical  preaching,  and  the  worldly 
spirit  and  methods  of  other  churches,  will  find 
that  there  is  one  solid,  safe,  and  satisfying  church 
where  they  can  always  get  real  soul-food.  They 
will  come  more  and  more.  The  simplicity,  clear- 
ness, directness,  and  earnestness  of  our  Biblical 
preaching,  our  churchly  worship  and  life,  will  at- 
tract and  hold  them.     It  is  our  growing  conviction 

*  The  writer  may  be  pardoned  for  saying  that  one  of  his  ob- 
jects in  writing  The  Way  of  Salvation  in  the  Lutheran  Church 
was  to  help  this  class. 


Attraction  of 


258  THE   LUTHERAN   PASTOR. 

that,  given  the  right  kind  of  a  ministiy,  our  dear 
Church  will  in  time  win  back  more  than  she  ever 
lost  to  the  less  evangelical  churches. 

How  shall  such  applicants  be  received  ? 

They  should  always  bring  letters  of  dismissal 

where  such  can  be  had.     Church  comity  should  be 

strictly  observed.     But  what  is  the  value  or  use  of 

Receiving     letters  from  other  denominations  ?     What  do  they 

members  from 

other  de-      show  or  guarantee  ?     They  show,  at  best,  that  the 

nominations. 

bearer  has  been  a  consistent  member  of  a  church  of 
another  faith  and  spirit.  But  they  neither  show 
nor  promise  anything  as  to  the  Lutheran  member- 
ship applied  for.  The  letter  then  is  not  sufficient. 
Instruction  also  is  necessary.  The  applicants  need 
to  understand  the  doctrines  of  the  church  which 
they  desire  to  enter.  Here  the  same  course  recom- 
mended above,  for  those  not  brought  up  in  our 
church,  with  proper  modifications,  is  to  be  pursued. 
Confirmation  is  not  absolutely  necessary.  It  is  not 
a  divine  institution,  but  a  public  confession  of  the 
acceptance  of  the  church's  faith  must  be  insisted 
on.  For  this  our  Church  still  needs  the  proper 
form.  Till  we  get  one,  let  the  pastor  call  the  ap- 
plicant, of  whose  fitness  he  and  the  church  council 
have  been  satisfied,  forward  to  the  altar.  Let  him 
in  a  few  fitting  words  remind  the  applicant  that, 
while  he  has  at  some  former  time  made  a  public 
profession  of  faith  in  Christ,  he  now  comes  to  make 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    259 

his  spiritual  home  in  this  congregation.  That,  in 
order  that  this  congregation  may  know  of  his  faith 
and  purpose,  he  do  now  answer  whether  he  heartily 
accepts  the  faith  and  practice  of  the  Evangelical 
Lutheran  Church.  Thereupon  he  may  give  the  right 
hand  of  official  recognition  and  fellowship,  and 
publicly  declare  him  entitled  to  all  the  rights  and 
privileges  enjoyed  by  communicants  of  this  church 
so  long  as  the  faith  and  life  shall  correspond  with 
the  professions  now  made.  Then  let  the  whole  con- 
gregation be  asked  to  join  the  pastor  in  a  special 
prayer  for  God's  grace  and  guidance  for  these  new 
members.  Finally  let  them  be  commended  to  the 
fraternal  fellowship  and  love  of  all  the  other  mem- 
bers. 

Dr.  Horn  (Ev.  Pastor,  p.  202)  admirably  sums 
up  the  qualifications  of  persons  to  be  received  into  received, 
the  congregation  :  "  He  must  be  a  baptized  person 
(Eph.  V.  25,  26  ;  I  Cor.  xii.  13),  who  confesses  his 
belief  that  the  Holy  Scriptures  of  the  Old  and  New 
Testaments  are  the  Word  of  God,  and  that  the  doc- 
trine contained  in  the  Confessions  of  the  Lutheran 
Church  (viz.,  in  the  Augsburg  Confession  and  the 
Small  Catechism,  with  which,  especially  the  latter, 
he  ought  to  be  well  acquainted)  is  the  true  Chris- 
tian doctrine  (Gal.  ii.  4,  5  ;  Eph.  iv.  3-6 ;  2  Cor.  vi. 
14-18;  2  John  10,  11).  He  must  wish  to  be 
a  member   of   the   Evangelical  Lutheran   Church 


discipline. 


260  THE   LUTHERAN   PASTOR. 

(Matt.  X.  32,  ;^^  ;  2  Tim.  i.  8).  He  must  lead  a 
life  without  offense  (i  Cor.  v.  9-13  ;  Matt.  vii.  6), 
and  he  must  not  be  under  discipline  in  another  con- 
gregation." 

So  far  the  true  pastor  does  his  work  with  alacrity 
and  joy.  But  this  is  only  one  side  of  the  work  in 
Church  order  to  have  a  congregation  of  influence  and  power 
for  good.  In  order  that  his  church,  as  a  whole, 
may  be  a  salt  of  that  part  of  the  earth  in  which  it 
is  situated,  a  burning  and  a  shining  light  in  the 
midst  of  a  crooked  and  perverse  generation,  holding 
forth  the  Word  of  life,  a  community  of  living  epis- 
tles read  and  known  of  all  men,  a  city  set  on  a  hill 
whose  light  cannot  be  hid,  he  must  keep  it  as  pure 
as  possible.  This  brings  us  to  the  unpleasant  sub- 
ject of  church  discipline.  Here  also  it  is  the  duty 
of  the  pastor,  as  bishop  of  his  flock,  to  see  that  a 
proper  Scriptural  discipline  is  introduced  and  car- 
ried out. 

Here,  again,  the  caution  against  an  untempered 
haste  and  an  unevangelical  zeal  is  necessary.  The 
young  pastor  will  often  have  his  righteous  soul 
vexed.  He  feels  like  going  to  work  vigorously  to 
pull  out  the  tares.  He  would  sometimes  call  down 
fire  from  heaven.  But,  hold  !  Patience  !  Patience  ! 
What  would  Jesus  do  ?  He  would  not  break  the 
bruised  reed  nor  quench  the  smoking  flax.  How 
patiently  He  carried,  how  gently  He  dealt  with  a 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    261 

Philip,  a  Thomas,  a  Peter.  He  even  carried  Judas 
for  three  years.  He  gently  but  firmly  restrained 
all  hasty,  overzealous,  and  legalistic  reformers. 

We  quote  again  from  Dr.  Horn,  p.  204f :  "  Dis- 
cipline, however  correct  in  principle,  is  not  to  be  discipline" 
enforced  to  the  ruin  of  the  church.  '  Some,'  says 
St.  Augustine,  'we  bear  with,  whom  we  cannot 
exclude  or  punish  ;  we  cannot,  for  the  chaff's  sake, 
give  up  the  wheat,  nor  forsake  the  flock  of  Christ 
because  of  the  goats  who  will  be  separated  at  the 
last  day.'  And  Luther  wrote  in  reference  to  a 
complete  '  Discipline '  prepared  for  the  church  in 
Hesse  in  1533  by  the  Synod  of  Homburg :  '  It  has 
given  me  great  joy  to  see  your  zeal  for  Christ  and  for 
Christian  discipline,  but  in  this  time,  which  is  so  rest- 
less and  so  little  prepared  for  it,  I  would  not  venture 
to  advise  so  sudden  an  innovation.    We  will  have  to 

let  the  peasants  drink  for  awhile It  will 

arrange  itself,  for  we  have  no  right  to  make  laws. 
So  I  would  advise  that  you  begin  little  by  little,  as 
we  do  here,  first  to  withhold  the  communion  from 
those  who  are  known  to  deserve  excommunication 
(for  this,  which  is  called  the  less^  is  the  true  excom- 
munication), and  afterward  not  to  allow  them  to 
act  as  sponsors  in  baptism.'  " 

Dr.  Horn  then  quotes  Dr.  W^alther  as  follows  : 
"  To  introduce  at  once  a  thorough  discipline  into  a 
new  and  uninstructed  congregation  would  not  accord 


262  THE   LUTHERAN   PASTOR. 

with  the  spirit  of  our  Church.  Here  the  preacher 
must  be  guided  by  the  maxim,  Saliis populi  suprema 
lex.  To  wish  to  compel  a  congregation  to  the  prac- 
tice of  a  right  discipline,  before  giving  them  thor- 
ough instruction  concerning  it,  would  be  to  wish  to 
reap  before  the  seed  is  sown.  And  would  it  not  be 
a  great  foolishness  rather  to  imperil  a  congregation, 
rather  to  put  it  in  danger  of  losing  the  Gospel,  than 
to  neglect  that  which,  while  it  is  not  essential,  per- 
tains only  to  its  well-being?" 

Dr.  Walther  (Pastorale,  p.  3i5f )  quotes  further 
from  Luther,  Jonas,  Bugenhagen,  Melanchthon, 
Gerhard,  Schmid,  Meyfart,  Meelfuehrer,  Laelius, 
Scriptural  Andrea,  Hartman,  et  al.^  in  favor  of  a  correct  dis- 
cipline. He  bases  it  on  the  following  passages  of 
Scripture:  Matt,  xviii.  15-17:  vii.  6;  Rev.  ii.  2, 
14,  15,  20;  I  Tim.  i.  20:  iii.  5  :  v.  20 ;  i  Cor.  v. 
1-5,  9-13;  2  Cor.  ii.  6-11  ;  2  Thes.  iii.  14,  15." 

The  fundamental  passage  for  discipline  is  Matt. 
xviii.  15-17.  Luther  says  (Large  Catechism,  Eighth 
Commandment) :  "  The  right  way  is  to  observe  the 
order  set  by  Christ  (Matt,  xviii.  15).  There  thou 
hast  a  precious  and  beautiful  rule  for  the  manage- 
ment of  the  tongue,  a  rule  worth  noting  because 
of  the  wretched  misuse  of  the  tongue.  And  accord- 
ingly take  care  that  thou  do  not  talk  about  thy 
neighbor  and  backbite  him,  but  rather  admonish 
him  in  secret  for  his  benefit.     And  so  if  someone 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    263 

oring  to  thine  ears  that  this  or  that  one  has  done 
thus  or  so,  teach  him  to  go  himself  and  charge  him 
to  his  face  there  where  he  saw  it  done ;  or,  if  he  be 
not  willing  to  do  this,  let  him  hold  his  tongue." 
This  is  good  advice,  both  for  the  pastor  and  for  an 
offended  church  member. 

Other  confessional  passages  bearing  on  church 
discipline  are  Augsburg  Confession  and  Apology, 
on  Ecclesiastical  Power,  Art.  28  ;  also  Apol.,  on 
Confession,  Art.  11,  and  Smalcald  Arts.,  III.  9. 

It  should  not  be  necessary  to  caution  the  pastor 
against  lending  his  ear  to  the  gossiper  or  tale- 
bearer. Gi\'e  to  all  such  the  advice  of  Luther  in 
Large  Catechism  quoted  above.  Never  should  a 
pastor  refer  in  a  sermon  to  such  gossip,  whether 
about  himself  or  about  someone  else. 

What  kind   of    communicants  then  are   proper    Subjects  foe 
subjects  for  church  discipline  ?  '^'^''^  '"*^' 

1.  Such  members  of  the  congregation  only  as 
have  been  guilty  of  flagrant,  public  offense  against 
God's  commandments,  and  whose  guilt  is  clearly 
established.  Such  was  the  case  of  the  incestuous 
person  in  the  church  at  Corinth.     (See  i  Cor.  v.) 

2.  Such  persons  as  persistently  maintain  funda- 
mentally false  doctrine  after  having  had  the  error 
patiently  shown  them  so  that  they  themselves  see 
that  it  is  contrary  to  Scripture  (Rom.  xvi.  17; 
Tit.  iil  10,  II ;  2  John  9-1 1). 


264  THE   LUTHERAN   PASTOR. 

3.  Such  as  have  shown  themselves  unwilling  to 
learn  or  to  improve,  and  maliciously  endeavor  to 
lead  others  into  their  dangerous  ways. 

4.  Those  with  whom  the  steps  commended  by 
Christ,  in  Matt,  xviii.  15-17,  have  been  carefully 
and  repeatedly  followed. 

5.  Such  as  have  had  a  fair  trial,  according  to  the 
constitution  of  the  congregation,  and  have  been 
declared  deserving  of  discipline  by  the  church  or 
its  proper  representatives. 

6.  The  pastor  alone  can  neither  exclude  nor  sus- 
pend from  membership  in  the  congregation.  In 
special  cases,  known  to  him  alone,  where  there  is  a 
good  reason  for  not  yet  informing  the  church  coun- 
cil, or  where  there  is  no  time,  the  pastor  alone  may 
refuse  to  administer  the  communion  to  the  offender. 
Of  course  he  will  inform  the  offender,  privately, 
before  communion,  of  his  decision. 

We  have  known  pastors,  to  their  shame  be  it 
said,  who  would  strike  the  names  of  persons  who 
refused  to  support  them,  or  against  whom  they  had 
a  personal  pique,  from  the  church  roll.  They 
should  themselves  be  called  to  account  before  their 
synod  or  conference.  The  pastor  can  no  more 
exclude  than  admit  to  membership  in  the  congre- 
gation. 
Mode  of  ^g  ^Q  ^i^g  mode  of  procedure  : 

procedure.  ^ 

I.   See  that  Matt,  xviii.  15-17  has  been  carefully 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    265 

kindly,  patiently,  perseveringly,  and  repeatedly  fol- 
lowed. 

2.  See  that  the  constitutional  provisions  of  con- 
gregation and  synod  are  carefully  followed. 

3.  See  that  the  accused  be  duly  informed  of  the 
time  of  trial  and  of  the  charges  against  him.  Let 
there  be  no  undue  haste. 

4.  See  that  the  accused  have  every  opportunity 
to  defend  himself,  and  to  bring  proper  witnesses  in 
his  own  behalf. 

5.  Let  the  whole  procedure  be  conducted  in  a 
spirit  and  manner  becoming  Christian  brethren. 
Let  there  be  no  personal  spite,  no  bitterness  or  rail- 
ing, but  gentleness,  kindness,  a  tone  of  sorrow,  and 
of  an  earnest  desire  to  win  back  the  erring. 

6.  In  the  decision  better  make  a  mistake  on  the 
side  of  charity  and  leniency  than  on  the  side  of 
severity. 

7.  Finally,  we  repeat  our  most  earnest  advice  : 
Avoid  public  discipline  as  long  as  at  all  possible. 
Consider  patiently  and  prayerfully  the  salvation  of 
the  offender's  soul,  and  also  the  welfare  of  the  souls 
of  his  family  and  friends.  Let  discipline  be  the 
final  resort.  As  long  as  there  is  even  a  faint  hope 
of  winning  the  offender  by  the  Word  and  the  power 
of  love,  wait,  work,  hope,  pray.  One  of  two  results 
will  often  follow  :  Either  the  offender  will  be 
brought  to  repentance  and  reformation  or  he  will 


Directions. 


266  THE   I^UTHERAN   PASTOR. 

announce  his  withdrawal,  and  thus  exclude  him- 
self.    In  either  case  public  discipline  is  avoided. 
Hartmann's         We  Cannot  forbear  giving  in  full  the  eighteen 

rules. 

excellent  rules  of  L-  Hartmann,  quoted  by  Horn,  p. 
2iiff: 

"  I.  Brotherly  correction  must  be  so  administered 
as  to  further  the  glory  of  God  and  the  salvation  of 
one's  neighbor ;  not  in  such  a  manner  as  to  make 
our  neighbor  an  object  of  scorn,  but  that  it  may  be 
evident  that  it  does  not  proceed  from  malice,  hatred, 
or  vainglory. 

"2.  Every  rebuke  must  be  based  on  certain 
knowledge  of  an  actual  transgression. 

"  3.  He  who  rebukes  must  always  keep  in  mind 
our  common  frailty,  and  so  at  the  same  time  rebuke 
himself. 

"  4.  He  who  reproaches  another  must  be  careful 
not  to  be  stained  with  the  same  or  a  like  sin. 

"  5.  Secret  sins,  or  those  known  to  you  alone, 
or  to  but  few,  are  not  to  be  openly  rebuked,  but 
privately  between  you  and  the  transgressor  alone. 

"  6.  Therefore  whoever  bring  the  secret  sins  of 
their  brethren  before  the  congregation,  without  first 
observing  the  steps  which  Christ  prescribed  for  such 
cases,  shall  not  be  heard,  but  shall  be  rebuked  and 
recalled  to  the  laws  of  love. 

"  7.  Even  open  sins  known  to  all  are  not  in  the 
first  instance  to  be  punished  openly. 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    267 

"  8.  The  reproach  shall  not  be  too  cold  and  too 
mild,  nor  too  hard  and  stern,  but  shall  be  tempered 
and  weighed,  that  our  brother  may  by  it  be  led 
through  conviction  of  his  sins  and  reflection  on  the 
wrath  of  God  with  a  contrite  heart  to  true  repent- 
ance. 

"  9.  The  mean  is  to  be  found,  so  that  the  gentle- 
ness of  the  spirit  may  mingle  with  the   bitterness    Specifications, 
of  the  rebuke. 

"  10.  An  admonition  will  be  fruitful,  if  he  who 
rebukes  keeps  in  mind  the  disposition  and  condi- 
tion of  the  offender. 

"  II.  The  rebuke  ought  to  vary  with  the  nature 

of  the  sin. 

"12.  Reference  must  be  had  to  time  and  place 
(Prov.  XV.  II  ;   Sir.  xxii.  6;   i  Sam.  xxv.  36,  37). 

'*  13.  If  the  crime  of  which  our  neighbor  is 
guilty  is  of  such  a  nature  as  to  injure  the  church 
or  the  State,  or  if  there  be  danger  in  delay,  that  he 
who  knows  and  does  not  discover  it  may  be  con- 
sidered an  accomplice,  then  we  should  not  wait  to 
admonish  privately,  but  quite  neglecting  this  duty, 
or  obeying  it  only  so  far  as  it  befits  the  case,  we 
should    make    the    crime    known    at    the    proper 

place. 

"14.  If  a  purposed  crime  is  greater  and  threatens 
more  than  the  good  name  of  him  who  intends  it, 
then  it  is  to  be  discovered  at  once,  especially  to 


The  witnesses. 


268  THE    LUTHERAN    PASTOR. 

those  who  have  power  and  authority  to  prevent  it 
(Acts  xxiii.  13,  14). 

"15.  If  your  neighbor  repents  of  his  error  or 
crime,  or  if  he  amends  without  any  rebuke,  or  if 
others  for  whom  we  ought  to  have  more  regard 
will  suffer  with  him,  he  is  either  not  to  be  rebuked 
at  all  or  very  mildly. 

"16.  If  it  is  quite  evident  that  all  rebuke  is 
vain,  that  it  will  be  preached  to  deaf  ears,  then 
admonition  and  rebuke  may  be  spared. 

*'  17.  The  witnesses  in  the  second  admonition 
should  be  such  as  are  likely  to  win  the  brother, 
and  at  least  should  not  be  odious  to  him  ;  for  if 
they  are  quarrelsome  or  odious  to  him,  or  such  as 
cannot  keep  quiet,  and  whom  he  cannot  endure, 
there  will  be  no  good  result,  but  out  of  shame  and 
hatred  he  will  heap  sin  upon  vice  and  harden  him- 
self. Therefore  relatives  or  friends  whom  he  trusts 
should  be  chosen  before  whom  the  offender  will  not 
be  ashamed  to  confess  his  sin,  and  who  in  the  right 
way  by  their  authority  can  move  him  to  confession 
and  amendment. 

"18.  All  the  grades  of  admonition  are  to  be  re- 
peated several  times,  and  we  should  labor  with  a 
penitent  until  he  amends  his  life  or  until,  through 
contempt  of  all  admonition,  he  evinces  his  obdurate 
stiffness,  for,  in  Matthew  xviii.,  Christ  shows  the 
order  and  grades  of  rebuke,  but  not  how  often  they 


GUARDING  THE  GOOD  NAME  OF  HIS  CHURCH.    269 


shall  be  used.  That  each  is  often  to  be  repeated 
will  appear  from  the  twenty-second  verse,  where 
Christ  teaches  that  our  brother  is  to  be  forgiven  till 
seventy  times  seven." 

So  far  Hartmann.  These  rules  are  good  for  the 
pastor,  for  the  church  council  or  congregation  as  a 
whole,  and  for  the  offended  individual.  They  were 
written  for  a  State  church,  and  a  few  expressions 
would  not  fit  into  American  free  church  life.  There 
might  be  a  difference  in  judgment  also  as  to  when 
an  offense  is  such  a  serious  injury  to  the  church  as 
to  justify  the  omission  of  the  private  admonition 
commended  in  IMatt.  xviii.  15.  We  commend  for 
special  consideration  the  last  two  rules. 

But  suppose  that  the  final  sad  step  has  to  be 
taken.  A  member  has  been  suspended  from  the 
privileges  of  the  church  that  he  formerly  enjoyed. 
The  suspension  has  been  publicly  announced.  How 
is  he  to  be  treated  ?  Dr.  Horn  rightly  says  (Luth- 
eran Cyclopaedia,  p.  98)  :  "  Ever}'  sentence  must 
really  be  but  a  suspension,  for  the  church  must 
welcome  the  repentance  of  the  guilty,  and,  being 
satisfied  by  its  fruits  of  the  reality  of  that  repen- 
tance, should  receive  him  again  to  the  communion 
as  publicly  as  she  excluded  him." 

How  is  he  to  be  treated  in  the  meantime  ?  Should 
the  pastor  and  church  members  ignore  him,  refuse 
to  speak  to  him,  and  tr>'  in  ever}-  way  to  humiliate 


Suspension 
and  excom- 
munication. 


Treatment 

of  the 
disciplined. 


270  THE    LUTHERAN   PASTOR. 

him?  This  is  the  spirit  of  the  unrenewed  and  re- 
vengeful old  Adam.  It  is  not  the  spirit  of  Christ, 
and  should  be  unknown  in  the  Bride  of  Christ.  But 
it  is  only  too  common.  Not  so.  That  fallen  one 
is  to  be  pitied.  The  pastor  and  his  church  are  to 
show  him  every  possible  kindness.  He  ought  to  be 
Tender  cncouraged  to  come  to  the  hearing  of  the  Word. 
The  pastor,  and  his  deacons  especially,  should  fre- 
quently visit  him,  and  use  every  kindly  endeavor 
to  bring  him  to  repentance.  And  when  he  does  re- 
pent and  is  publicly  restored  there  is  joy  among  the 
angels  of  God  and  in  the  hearts  of  all  true  children 
of  God.  They  welcome  him  even  as  the  Father 
welcomes  the  prodigal  son 


ireatment. 


PART   IV. 

THE   PASTOR   IN   THE  SANCTUARY. 


CHAPTER  X. 

IN   THE   PULPIT — PREACHING  THE   WORD. 

In  considering  the  general  work  of  the  pastor, 
viewed  as  the  head  or  leader  of  the  congregation,  The  pastor  in 

his  public 

we  must  give  a  special  place  to  his  public  functions  work, 
in  the  sanctuar}-.  It  is  here  before  the  assembled 
congregation  that  he  stands  forth  as  the  episcopos, 
the  overseer  and  the  spiritual  leader  and  guide  of 
the  whole  flock.  It  is  when  performing  his  minis- 
terial acts  in  public  that  his  people  look  up  to  him 
and  see  in  him  their  shepherd.  Here  they  realize 
that  he  is  the  one  whom  the  Holy  Ghost  has  made 
their  overseer,  to  feed  them,  to  lead  them,  to  lift 
them  above  earth's  sins  and  sorrows. 

The  most  important  of  all  his  public  acts  is  the 
preaching  of  the  Word.  It  is  here,  in  his  pulpit, 
that  he  can  in  a  peculiar  manner  feel  himself  doing 
the  work  of  Him  who  was  anointed  "  to  preach 
good  tidings  to  the  meek,  to  bind  up  the  broken- 
hearted, to  proclaim  liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound  ;  to 
proclaim  the  acceptable  year  of  the  Lord  and  the 
day  of  vengeance  of  our  God  ;  to  comfort  all  that 
i8  (273) 


Preaching. 


274  THE    LUTHERAN    PASTOR. 

mourn  ;  to  appoint  to  them  that  mourn  in  Zion,  to 
give  unto  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning-,  the  garment  of  praise  for  the  spirit  of 
heaviness." 

Here  he  stands  as  the  commissioned  ambassador 
of  Christ,  exercising  the  ministry  of  reconciliation. 
We  need  not  delay  here  to  show  the  important  place 
that  Jesus  and  the  apostles  gave  to  preaching.  Paul 
spoke  of  the  preached  Gospel  as  the  power  of  God 

The  import- 
ance of        unto  salvation,  and  assures  us  that   it  pleased  God 

by  the  foolishness  of  preaching  to  save  them  that 
believe.  The  Early  Church,  in  those  halcyon  days 
before  she  had  lost  her  first  love,  set  great  store  by 
preaching.  Tertullian  is  quoted  as  writing :  "  No 
congregation  in  the  primitive  church  separated 
without  being  fed  with  holy  sermons."  Gregory 
Nazianzen  insists  that  "  preaching  is  the  principal 
thing  that  belongs  to  us  as  ministers  of  the  Gos- 
pel." Augustine  makes  it  the  proper  work  of  a 
bishop. 

In  proportion  as  preaching  declined  did  the 
church  grow  cold  and  corrupt.  The  Reformation 
was  a  reviving  of  the  preaching  of  the  Gospel. 

Luther  somewhere  calls  preaching  the  "  greatest 
and  principal  part  of  all  worship."  The  Apology 
to  the  Augsburg  Confession,  Art.  24,  says : 
"  There  is  nothing  that  can  keep  the  people  to  the 
church  but  good  preaching  ;  "    and  in  Art.  25  it  is 


IN   THE   PULPIT.  275 

taught  that  the  church  can  be  preserved  only  as  she 
maintains  right  preaching  and  teaching. 

Dr.  Walther  is  therefore  correct  when  he  says  waither. 
(Pastorale,  p.  76) :  "  The  most  important  of  all  the 
pastor's  acts  is  his  public  preaching."  And  on  the 
following  page  he  says  :  "  A  minister  may  be  ever 
so  good  as  a  liturgist,  ever  so  gifted  as  a  ruler  of 
his  congregation,  or  in  private  pastoral  work,  but 
all  this  can  never  take  the  place  of  right  preaching." 

True,  we  sometimes  hear  this  denied.  But  it  is 
among  those  who  sympathize  with  the  High  Church 
Party  of  England.  Bridges,  himself  an  Episco- 
palian, p.  175,  Christian  Ministry,  quotes  disapprov- 
ingly from  Advertisement  of  Vol.  I.,  Tracts  for  the 
Times,*  thus:  "The  sacraments — not  preaching — 
are  the  sources  of  divine  grace."  Again,  from 
Tract  89 :  "  We  would  not  be  taught  entirely  to 
depreciate  preaching  as  a  mode  of  doing  good.  It 
may  be  necessary  in  a  weak  and  languishing  state ; 
but  it  is  an  instrument  which  Scripture,  to  say  the 
least,  has  never  much  recommended."  May  such 
sentiments  never  find  an  echo  in  our  dear  Church. 
Let  us  rather  hold  with  Loehe  (Ev.  Geistliche,  Vol.  Loehe. 
II.,  pp.  5,  6) :  "  The  minister  is  a  '  pastor '  (shep- 
herd) and  'teacher.'  This  shows  us  that  it  is  the 
end  and  aim  of  the  holy  office  to  shepherd  the 

*  Tracts  for  the  Times  were  the  official  organ  and  mouthpiece 
of  the  leaders  of  the  Oxford  Movement,  which  led  so  many  from 
the  Church  of  England  to  Rome.     Historj-  has  its  warnings. 


276  THE   I.UTHERAN   PASTOR. 

sheep,  to  lead  them  into  the  green  pastures  of 
God's  love  and  eternal  life.  But  the  designation 
'  pastors  and  teachers '  also  shows  that  the  principal 

TlieWotvl  .  .  r  sr 

iiie  principal    means  {^Haupttnittel)  given  them  by  God  for  the 

means. 

accomplishment  of  their  work  is  the  Divine  Word. 
By  means  of  this  the  shepherd  teaches  and  renews 
the  members  of  his  flock.  In  fact,  the  pastor  has 
no  official  means  except  the  Word.  Whatever  else 
he  may  use  or  do  becomes  fruitful  and  helpful  only 
in  so  far  as  it  is  connected  with  the  Word.  Even 
in  the  sacraments  it  is  not  the  earthly  element,  but 
rather  the  Word  upon  which  all  depends.  '  It  is 
not  the  water,  indeed,  that  produces  these  effects.' 
*  The  eating  and  drinking,  indeed,  do  not  produce 
them  ; '  but  the  Word  connected  with  the  elements 
makes  out  of  them  the  bearers  of  heavenly  treas- 
ures, binds  together  the  earthly  element  and  the 
heavenly  good,  prepares  the  souls  for  the  proper 
reception  and  for  the  appropriating  of  their  bless- 
ings. It  is  all  through  the  Word.  By  it  the  Lord 
made  the  world,  and  through  it  He  renews  and 
sanctifies  it.  And  the  servants  of  the  Lord  accom- 
plish everything  that  belongs  to  their  office  through 
that  Word."  This  is  introductory  to  Loehe's  treat- 
ment of  Homiletics.  To  see  further  how  important 
Lather.  Lutlier  regarded  the  preached  Word,  we  need  only 
call  to  mind  his  explanation  of  the  Third  Com- 
mandment :  "  We  should  so  fear  and  love  God  as 


IN   THE   PULPIT.  277 

not  to  despise  His  Word  and  the  preaching  of  the 
Gospel,  but  deem  it  holy,  and  willingly  hear  and 
learn  it."  So  he  says:  "The  devil  does  not  mind 
the  written  Word,  but  he  is  put  to  flight  wherever 
it  is  preached  aloud." 

In  his  Ordnung  des  Goticsdienstcs  in  der  Ge- 
incinde  he  says  :  "  Let  it  first  of  all  be  kept  in  mind 
that  the  Christian  congregation  shall  never  come 

together  unless  God's  Word  is  preached It 

is  better  to  leave  off  everything  except  the  Word,   Word  essential 

lo  a  normal 

and  there  is  nothing  better  used  than  the  Word,  service, 
for  that  this  should  remain  uppermost  among  Chris- 
tians is  shown  by  the  whole  Scripture  itself.  There- 
fore, where  the  Word  is  not  preached,  it  is  better 
that  we  neither  sing,  nor  read,  nor  come  together 
at  all." 

To  this  Achelis  adds  (Practische  Theologie,  Vol. 
I.,  p.  195) :  "This  position  of  the  preaching  of  the 
Divine  Word  in  the  public  service  of  the  congrega- 
tion has  been  recognized  in  the  Evangelical  Church, 
with  great  unanimity,  as  specific  of  the  Reforma- 
tion." 

This  is  not  the  place  for  a  treatise  on  Homiletics. 
We  merely  call   attention   to   a  few   fundamental 
principles  that  are  of  vital  importance  to  the  Luth-       ""^'^  ^^' 
eran  pastor. 

To  the  Lutheran  the  sermon,  as  the  preached 

A  means  of 

Word,  is  a  means  of  grace.     Through  it  the  Holy        grace. 


278  THE   LUTHERAN    PASTOR. 

Spirit  calls,  gathers,  enlightens,  and  sanctifies  the 
whole  Christian  church  on  earth.  It  is  a  constant 
offer  of  pardon  ;  a  giving  of  life,  as  well  as  a  nour- 
ishing and  strengthening  of  life.  In  the  Reformed 
churches  the  sermon  is  apt  to  be  more  hortatory 
and  ethical.  It  partakes  more  of  the  sacrificial 
than  of  the  sacramental  character.  The  individu- 
ality of  the  preacher,  the  subjective  choice  of  a 
text,  the  using  of  it  merely  for  a  motto,  the  discus- 
sion of  secular  subjects,  the  unrestrained  platform 
style,  lack  of  reverence,  lack  of  dignity,  and  many 
other  faults  are  common,  and  are  not  regarded  as 
unbecoming  the  messenger  of  God  in  His  temple. 
Where  there  is  a  properly  trained  Lutheran  con- 
sciousness such  things  repel,  shock,  and  are  not 
tolerated.  Dr.  Spaeth  says  (Luth.  Cyclopaedia, 
Art.  Homiletics) :  "  Lutheran  preaching  must  be 
Must  present    marked  by  a  distinctively  Scriptural,  churchly,  and 

saving  facts. 

evangelical  character.  Its  essence  is  the  proclama- 
tion of  the  saving  /acts  of  the  Gospel.  It  presents 
Christianity  as  the  great  central  historical  fact,  a 
history  of  everlasting  significance,  applied  to  the 
needs  of  the  present  time  and  to  the  individual 
soul,  with  careful  psychological  discrimination  and 
with  all  pastoral  wisdom  and  faithfulness." 

Dr.  Walther  (Pastorale,  p.  76)  sums  up  the  most 
Requisites  of    important  requisites  of  the  sermon  as  follows  : 

the  strraon.  _       ,        ,  ,  .  ,  ,  /-.     i,     txt       i 

"  I.  It  should  contain  nothing  but  God's  Word 


IN   THE   PULPIT.  279 

clearly  and  purely  set  forth  (i   Peter  iv.  11  ;  Acts 
xxvi.   22  ;  Rom,  xii.  7  ;  Jer.  xxiii.   28;  2  Tim.  ii. 

15)- 

''  2.  That  in  it  God's  Word  is  rightly  applied  (2 

Tim.  iii.  16,  17). 

"  3.  That  the  whole  counsel  of  God  be  declared  to 
the  hearers  for  their  salvation  (Acts  xx.  20,  26,  27). 

"  4.  That  it  be  adapted  to  the  special  needs  of  the 
hearers  (Luke  xii.  42  ;  i  Cor.  iii.  i,  2  ;  Heb.  v.  11 : 
vi.  2). 

"  5.  That  it  be  timely  (Matt.  xvi.  3). 

"  6.  That  it  be  well  arranged  (Luke  i.  3). 

''  7.  That  it  be  not  too  long." 

Dr.  Horn  (Ev.  Pastor,  p.  78)  quotes  Dr.  Walther 
further  as  saying :  "  To  purity  of  doctrine  it  is 
necessary  that  the  word  of  truth  be  rightly  divided 

I^w  and 

(2  Tim.  ii.  15),  that  is,  that  the  law  and  the  Gospel  Gospel, 
be  properly  distinguished.  He  who  takes  away  the 
sharpness  of  the  law  by  the  Gospel  and  the  sweet- 
ness of  the  Gospel  by  the  law ;  he  who  so  teaches 
as  to  comfort  and  secure,  and  still  more  he  who  ter- 
rifies those  already  terrified  by  their  sins ;  he  who 
directs  those  who  have  been  convicted  by  the  law 
to  prayer  only,  instead  of  directing  them  to  the 
means  of  grace ;  he  who  so  expounds  the  law,  its 
requirements,  and  its  threats  as  to  produce  the  im- 
pression that  God  is  satisfied  if  a  Christian  does  as 
much  as  he  can,  and  overlooks  frailties,  or  makes 


28o  THE   LUTHERAN   PASTOR. 

the  Gospel  a  comfort  for  the  pious  only  ;  he  who 
seeks  to  lead  the  unregenerate  to  good  works  by 
means  of  the  demands,  threats,  and  promises  of  the 
law,  and  requires  of  those  who  are  still  without 
faith  that  they  give  up  sin  and  love  God  and  their 
neighbor ;  he  who  demands  a  certain  degree  of  re- 
pentance and  comforts  only  those  who  have  become 
new  creatures ;  he  who  changes  /  caiinoi  believe 
into  /  dare  not  believe  and  the  like  ;  such  an  one 
does  not  rightly  divide  the  Word  of  truth,  but  con- 
fuses law  and  Gospel ;  and  though  he  preaches  both 
law  and  Gospel,  his  doctrine  is  false." 

On  p.  80  Horn  quotes  from  Beck's  Past.  Theol., 
,     p.    61,    thus :  "  He  who    takes    all    the   people  in 

A  warning  to    ■'^  '  ^       ^ 

the  careless,  church  or  in  a  private  meeting  to  be  good  Chris- 
tians, and  addresses  them  as  if  they  were  already 
converted  men,  or  members  of  Christ's  body,  while 
there  are  yet  among  them  the  godless,  the  uncon- 
verted, the  dead,  backsliders,  the  lukewarm,  and  the 
indifferent — he  who  does  not  say  this,  and  warn  his 
people  of  it,  is  responsible  before  God  for  all  the 
souls  whom  he  lulls  to  sleep,  or  at  least  leaves  un- 
warned or  unawakened  by  his  silence  regarding  the 
divine  severity,  and  by  his  illusive  pictures  of  the 
Christian  life." 
A  guide  to  the  On  the  next  page  Dr.  Horn  says  :  "  Every  ser- 
mon should  contain  so  much  of  the  order  of  salva- 
tion that,  if  it  were  the  only  sermon  a  person  could 


IN   THE   PULPIT.  281 

hear,  it  would  not  leave  him  in  ignorance  of  the  way 
of  life.  A  sermon  should  not  preach  of  faith  without 
showing  how  to  obtain  faith.  The  doctrine  of  good 
works  and  of  sanctification  should  not  be  over- 
looked. But  the  Gospel  ought  to  be  preached  prin- 
cipally. No  important  doctrine  and  no  common 
duty  but  should  receive  attention  in  the  course  of 
the  year." 

Another  quotation  from  Walther,  too  good  to  be 

The  spiritual 

omitted,  is  given  by  Horn  (p.  82f)  :  "  He  who  does  preparation  of 

.  .,^,,         ,  the  preacher. 

not  stand  m  daily  communion  with  God,  who  does 
not  from  his  experience  of  himself  know  the  de- 
ceitful and  bottomless  corruption  of  the  human 
heart,  nor  has  experienced  and  daily  experiences 
the  manner  in  which  the  Holy  Ghost  operates  on 
his  own  soul ;  he  who  does  not  pray  when  he  ap- 
proaches his  text  in  order  that,  comparing  it  with 
the  condition  of  his  hearers,  he  may  find  the  very 
matter  to  be  treated,  who  does  not  pray  when  he 
goes  to  develop  it,  who  does  not  pray  when  he  goes 
to  memorize,  who  does  not  pray  when  about  to  go 
into  the  pulpit,  who,  in  short,  does  not  beg  God  to 
give  him  the  right  sermon,  and  then  rise  to  preach 
anointed  with  the  spirit  of  prayer,  such  an  one  can- 
not preach  a  right  sermon.  It  may  be  that  after 
a  sermon,  born  and  delivered  as  we  have  advised,  no 
one  will  cr}-  out,  What  a  sermon  !  that  hardened 
hearts  will  go  out  of  God's  house  silent,  and  rather 


282 


THE    I,UTHERAN   PASTOR. 


Helpful 

suggestions. 


I.   Faithful 
preparation. 


not  Speak  of  it,  yet  so  much  the  more  feel  driven  to 
speak  of  it  with  God ;  but  far  from  this  being  no 
result,  it  is  the  very  best  result.  Great  praise  is 
often  a  suspicious  sign  ;  and  such  praises  often  end 
in — nothing." 

To  all  this  we  would  add  six  important  sug- 
gestions that  will  be  helpful  to  all  who  will  faith- 
fully follow  them : 

I.  Be  conscientiously  faithful  in  your  preparation 
for  the  pulpit.  We  have  insisted  on  diligence  and 
system  in  study.  We  have  shown  that  sermonizing 
must  occupy  a  goodly  share  of  the  study  hours. 
The  pastor  who  does  not  labor  faithfully  in  his 
study  has  no  right  to  count  on  the  aid  of  the 
Holy  Spirit  in  the  pulpit.  It  is  an  insult  to 
God  for  the  lazy  preacher,  who  has  idled  and  trifled 
away  his  time,  to  pray  for  divine  assistance  in  preach- 
ing. First  do  your  own  plain  duty.  Use  the  time 
and  the  talents  that  God  has  given,  and  then  you 
may  cheerfully  and  unhesitatingly  ask  and  expect 
the  presence  and  blessing  of  the  Holy  Spirit. 

Begin  your  preparation  early  in  the  week.  It  is 
a  good  habit  of  some  able  and  effective  preachers 
to  read  over  next  Sunday's  text,  when  done  with 
this  Sunday's  work.  Take  it  to  bed  with  you. 
Think  it  over  devotionally,  not  critically.  Don't 
study  it.     Go  to  sleep  on  it.     After  a  hard  Sunday, 


IN    THE    PULPIT.  283 

rest  and  recreate  on  Monday.  But  your  text  is 
with  you.  Your  mind  is  at  work  on  it  while  you 
are  not  aware  of  it.  Unconscious  cerebration  is 
going  on.  The  text  is,  if  the  expression  may  be  par- 
doned, in  soakage.  Tuesday  morning  you  will  find 
it  pliable,  you  can  get  into  it.  Now  work  out  your 
plan  or  outline  carefully.  Put  several  hours  a  day 
on  it,  till  finished.  Write  out  in  full  one  sermon  a 
week  for  the  first  ten  years  of  your  ministry. 

After  the  sermon  is  written,  read  over  and  care- 
fully correct.  Fix  the  outline  of  the  thought  in 
your  mind.  Do  not  commit  the  words,  but  the 
trend  of  thought.  Go  over  this  repeatedly,  with- 
out the  manuscript.  And  then,  if  all  has  been 
accompanied  by  prayer,  as  suggested  above,  you 
are  ready  to  preach.  (See  Quenstedt,  quoted  by 
Horn,  p.  -]-].) 

2.  In  choosing  texts  and  subjects  follow  the  2.  Follow 
thought  of  the  church  year.  Preach  one  or  two  ^  ""^^  ^^^' 
years  on  the  Gospel  lessons  at  the  principal  service. 
Then  on  the  Epistle  lessons.  Then  on  the  second 
series  of  both,  and  then  on  the  third,  as  provided 
for  in  some  church  orders.  This  will  obviate  a 
slavish  adherence  to  the  old  Gospel  pericopes, 
which  must  of  necessity  result  in  either  monot- 
onous sameness  and  repetition  or  in  an  unherme- 
neutical  straining  of  the  text. 


284  THE   LUTHERAN   PASTOR. 

It  will  be  far  more  profitable  to  pastor  and  people 
to  vary  the  text  as  suggested,  while  keeping  in  line 
with  the  thought  of  the  season. 

This  is  meant  to  apply  to  the  chief  service. 
Where  there  are  two  services  in  the  same  church, 
the  second  service  gives  room  for  a  free  text. 
During  the  festival  portion  of  the  church  year  this 
also  should  be  in  harmony  with  the  season.  It 
may  be  from  the  Old  Testament,  as  provided  for 
on  p.  xvii.  of  the  Church  Book.  It  may  be  from 
the  Daily  Readings  or  Lessons  for  Morning  and 
Evening  Throughout  the  Year,  Church  Book,  p. 
xviii.  It  may  be  from  the  Sunday  School  Lesson 
or  Luther  League  Topic. 

During  the  non-festival  or  Trinity  season  it  may 
be  well  to  preach  a  series  of  expository  sermons  * 
on  a  whole  book  of  the  Bible,  or  on  Bible  char- 
acters. 

3.  While  preparing  your  sermon  have  before 
the  people  to    your  mind's  eye  the  people  whom  you  will  address. 

be   addressed. 

Prepare  for  and  preach  to  the  people  before  you. 
Do  not  continually  discuss  the  scribes  and  Phari- 
sees and  disciples  of  nineteen  centuries  ago.  You 
have  scribes  and  Pharisees  and  disciples  before  you. 
Have  a  message  for  them.  Take  the  old  Bible 
truth  and  fit   it  into  the  hearts  and  lives  of  your 

*  We  strongly  advise  the  preaching  of  expository  sermons  at 
all  the  Sunday  evening  services. 


IN   THE    PULPIT.  285 

hearers.  It  was  the  repeated  criticism  and  counsel 
of  the  sainted  Dr.  Mann  to  his  students :  ''Das 
schinackt  zii  viel  vovi  Seminar !  Greift  dock  ins 
Lcbcn  hincin  !  " 

Follow  this,  and  you  will  give  to  each  one  his 
portion  in  his  season.  You  will  have  and  give 
strength  to  the  weak,  decision  to  the  wavering, 
courage  to  the  faint-hearted,  warning  to  the  sin- 
ning, help  to  the  tempted,  comfort  to  the  sorrow- 
ing, hope  to  the  hopeless.  To  this  end  make  your 
applications  as  you  go  along.  The  old  method  of 
bunching  the  applications  and  giving  them  together 
at  the  end  of  the  sermon  ought  to  be  out  of  date. 
Let  every  point  made  be  applied  before  the  next 

point  is  taken  up. 

4.  We  have  already  indicated   that  we  do  not 

4.    Do  not 

favor  the  reading  of  sermons  in  the  pulpit.^  In  read  your 
this  we  agree  with  Dr.  Horn,  who  says  (p.  77) : 
"  It  is  not  the  Lutheran  method  to  read  sermons. 
The  great  peril  of  '  extemporaneous  preachers,'  the 
danger  of  continual  repetition,  may  be  guarded 
against  by  conscientious  preparation,  and  by  reso- 
lutely confining  ourselves  to  the  particular  text  and 
particular  theme  in  each  discourse.  People  may 
be  educated  into  tolerating  the  reader  of  sermons, 
but  the  masses  will  always  prefer  direct  address. 
The  man  who  has  a  message  for  the  people  sitting 
before  him,  who  will   look  them   in  the  eye  and 


sermons. 


286  THE   LUTHERAN   PASTOR. 

speak  earnestly  to  them,  has  an  immense  advantage, 
and  will  under  God  do  much  more  good  than  if  he 
read  before  them." 

5.  We  most  earnestly  advise  that  every  student 
and  every  preacher  who  needs  it  take  lessons  in 
elocution.  The  preacher  to  be  effective  ought  to 
be  a  pleasing  and  an  attractive  speaker.  Many  a 
good  sermon  is  spoiled  and  its  power  for  good  lost 
because  of  its  wretched  delivery.  The  pulpit  ought 
to  be  the  throne  of  eloquence.  Avoid  the  pulpit 
tone.  Do  not  imitate.  Be  yourself.  Be  natural. 
Do  not  bawl  and  roar.  This  may  do  for  the  moun- 
taineer and  backwoodsman.  It  is  out  of  place  and 
out  of  date  among  cultured  people.  vSpeak  in  a 
conversational  tone.  But  let  it  be  earnest,  ani- 
mated con\-ersation,  such  as  is  used  in  tr^^'ing  to 
persuade  men. 

6.  Use  the  simplest  Saxon  words.  Put  them 
into  short  sentences.  Too  many  preachers  are  not 
understood  by  the  common  people,  who  ought  to 
hear  us  gladly.  They  do  not  understand  scientific 
and  classic  terms.  They  cannot  follow  long  and 
involved  sentences.  They  have  not  been  educated 
as  we  have.  This  is  of  special  importance  to  the 
English  Lutheran  pastor.  Many  of  his  hearers 
have  only  an  elementary  knowledge  of  English. 
They  know  only  the  every-day  language.  We 
must  speak  to  them  in  the  language  of  the  street, 


IN   THE   PULPIT.  287 

the  shop,  and  the  home.  They  do  not  understand 
the  language  of  the  schools  and  of  our  theological 
books.  We  cannot  be  too  simple  and  direct  for 
this  class. 

7.  Demosthenes  said  that  the  three  main  requi- 
sites to  good  public  speaking  are  :  Delivery.  Deliv- 
ery.    Delivery  ! 

Robert  Hall  said  that  the  three  most  important 
factors  are :  Preparation.  Preparation.  Prepara- 
tion ! 

We  maintain  that,  without  neglecting  any  of 
these,  the  highest  essentials  to  good  preaching  are  : 
Application.     Application.     Application  ! 


CHAPTER  XL 

AT   THE   ALTAR — LEADING   THE   WORSHIP  OF  THE 
CONGREGATION. 

In  the  ordinary  services  of  the  sanctuary,  i.  e..  in 
The  pastor     those  services  when  the  Holy  Communion  is  not 

leading  the 

worship.  administered,  the  preaching  of  the  Divine  Word  is 
the  most  important  function  of  the  pastor.  This 
is  the  specifically  sacramental  part  of  such  a  ser- 
vice. In  and  through  it  God  offers  and  gives  His 
grace  to  us. 

But  this  is  not  the  whole  of  the  public  service. 
The  congregation  is  present  not  to  hear  only,  but 
also  to  worship  ;  not  to  receive  only,  but  also  to 
give.  This  is  the  sacrificial  side  of  the  public 
service.  In  this  the  whole  congregation  has  a  part. 
The  pastor  does  not  worship  alone.  He  does  not 
bring  his  individual  and  subjective  confessions, 
petitions,  and  thanksgivings  before  God.  For  this 
the  place  is  not  in  the  church,  but  in  the  closet. 
Neither  is  he  the  proxy  of  the  congregation  who 
worships  in  its  place.  He  is  simply  and  purely  the 
leader  of  the   congregation's   worship.     From   the 

pulpit  he  speaks  to  the  congregation.     At  the  altar 

(288) 


AT   THE   ALTAR.  289 

he  worships  with  the  congregation,  and  the  con- 
gregation with  and  through  him.  The  congrega- 
tion joins  in  and  responds  audibly.  It  is  not  indi- 
vidual, but  common  worship. 

Such  worship  of  necessity  requires  a  fixed  order 
and  form.     Some  such  order  the  church  has  always       Worship 

liturgical. 

had.  The  O.  T.  Church  had  its  ritual  for  taber- 
nacle, temple,  and  synagogue.  The  first  New  Testa- 
ment order  was  in  part  modeled  after  that  of  the 
synagogue.  True,  Christ  and  the  apostles  did  not 
construct  a  liturgy  ;  they  laid  down  principles 
which  the  church,  under  the  guidance  of  the  Divine 
Spirit,  was  to  develop  and  formulate.  But  even  in 
the  apostolic  church  we  find  traces  of  order,  fellow- 
ship, and  responses.  (See  Acts  ii.  42  :  xv.  21  : 
xviii.  7  :  xx.  7,  20 ;  i  Cor.  xi.  4 :  xiv.  16 :  xvi.  2  ; 
Rom.  viii.  15:  xv.  6;  Col.  iii.  16;  i  Tim.  ii.  i.) 
That  the  worship  of  the  church  triumphant  is  re- 
sponsive is  implied  all  through  the  Book  of  Reve- 
lation. That  the  worship  of  the  post  apostolic 
church  was  liturgical  and  responsive  is  clear  from 
the  Didache  and  the  writings  of  Justin,  Irenseus, 
and  other  early  fathers. 

As  the  liturgies  became  corrupted  the  church-life 
did  the  same  ;  the  Reformation  purified  the  wor- 
ship of  the  congregation  ;  rationalism  again  cor- 
rupted it ;  where  the  liturgy  was  kept  pure  the 
church's  faith  and  life  survived.  Vilmar  says  (Pas- 
19 


290  THE    LUTIIKRAN    PASTOR. 

toral  Theol.j  p.  76)  :  'The  liturgy-  is  necessary  to 
keep  the  balance  over  against  the  individuality  of 
the  preacher,  in  order  that  the  Word  of  God  may 
come  to  the  congregation  unhindered  and  unmu- 
tilated.  In  the  da^'s  of  the  coarsest  rationalism, 
when  nothing  but  unbelief  and  human  speculation 
were  preached,  how  many  pious  souls  have  lived 
on  and  edified  themselves  with  the  Gospel  in  the 
liturgy,  especially  in  Thuringia  and  Saxony." 

The  writer  has  often  said  that  if  the  Episcopal 
Church,  with  its  liberalism  and  rationalism  in  the 
pulpit,  did  not  have  its  Book  of  Common  Prayer 
— drawn  largely  from  Lutheran  sources — she  would 
have  been  swamped  in  skepticism  long  ago. 
(Query :  What  will  become  of  the  membership  of 
the  non-liturgical  churches  when  their  pulpits  be- 
come secularized  and  rationalistic  ?  ) 
Worship  a  The  serv'ice  for  the  congregation's  worship  must 

be  a  common  service.  It  miist  voice  the  common 
confessions,  supplications,  and  thanksgivings ;  it 
must  be  Scriptural,  not  only  in  harmony  with  its 
teaching,  but  permeated  with  its  tone  and  language  ; 
it  must  be  historic,  voicing  the  aspirations  of  the 
saints  of  the  ages,  hallowed  with  the  fragrance  of 
antiquity,  sacred  with  the  memories  of  the  past,  a 
holy  bond,  binding  into  one  the  glorious  company 
of  the  apostles,  the  goodly  fellowship  of  the 
prophets,   the    noble   army    of   martyrs,    the    holy 


common 
service. 


AT   THE    ALTAR. 


291 


church  throughout  the  world,  and  the  present  con- 
gregation ;  the  church  in  heaven  and  on  earth.  While 
fixed  in  its  essential  features  it  must  be  sufficiently 
flexible  to  admit  present  and  special  wants  and 
thanksgiving.  It  should  thus  have  room  and  en- 
couragement for  free  prayer,  which  must  always 
bear  the  character  of  common  prayer.  The  part  of 
the  service  preceding  the  sermon  should  lead  up  to 
it  and  prepare  for  it.  The  part  that  follows  should 
be  the  appropriation  and  the  response  to  the  ser- 
mon. We  believe  that  our  common  service 
answers  all  these  requirements. 

In  order  to  have  that  service  attain  its  highest    Suggestions, 
purpose  we  offer  the  following  suggestions  : 

1.  Wherever  at  all  possible  have  a  churchly  sanc- 
tuary. Let  the  building,  the  furniture,  and  especially 
the  chancel  furniture  and  arrangement,  be  churchly. 
See  that  everything  reflects  the  beauty  of  holi- 
ness and  invites  to  reverence.  If  in  doubt  as  to 
construction,  arrangement,  or  adornment,  consult 
someone  who  is  good  Lutheran  authority.  In  this 
church  ha\^e  free  seats — the  pew  system  is  an  abom- 
ination, is  contrary  to  the  spirit  of  the  New  Testa- 
ment, and  is,  in  part,  at  least,  responsible  for  the 
alienation  of  the  masses — and  a  hearty  welcome  for 
all,    with  free  books  for  the  use  of  strangers. 

2.  Do  not  force  the  service  on  an  unwilling  con- 
gregation.     Prepare    them   for    it   by  public   and 


I .  Have  a 

churchly 

sanctuaiy. 


2.  Introduce 

service 
gradvially. 


292  THE   LUTHERAN   PASTOR. 

private  instruction,  by  showing  its  Scriptural,  his- 
toric, and  edifying  character.  For  the  benefit  of 
beginners  and  strangers  announce  the  pages  as  you 
proceed.  This  is  objected  to  by  some  as  disturbing 
devotion,  but  we  believe  that  it  is  far  more  annoy- 
ing and  distracting  to  have  people  embarrassed, 
lose  the  place,  and  confusedly  turn  the  leaves.  In 
ideal  and  constantly  uniform  congregations  this 
would  not  be  necessary.  But  is  there  not  some- 
thing wrong  in  the  congregation  that  attracts  no 
strangers  ? 
y  j]^^^  3,  Do  not  go  beyond  the  rubrics  of  the  service. 

rubrics.  j)q  ^q^  ^pg  ^j^g  High  Church  Anglican,  Avoid  the 
spectacular,  the  merely  entertaining,  and  whatever 
detracts  from  the  spirit  of  devout  worship. 

A.  See  that  you  are  neat  and  clean  in  person  and 

4.  Be  present-         t  j  j- 

abie  and  act    apparel.     Come    into    the    chancel    at    the   proper 

reverently. 

moment.  ^  Step  slowly ;  be  dignified,  quiet,  and 
reverential  in  all  your  movements ;  deliberate,  de- 
vout, and  distinct  in  utterance.  Offer  silent  prayer, 
standing  with  face  toward  the  altar,  on  entering  the 
chancel.  Guard  your  postures  in  sitting  and  in 
standing.  Above  all,  learn  to  put  heart  into  every 
part  of  the  service  without  affectation,  and  do  not 
be  content  until  your  people  put  heart  into  their 
part.  Never  forget  that  the  old  Adam  is  a  for- 
malist.    There  is  some  of  that  old  Adam  in  you 


AT   THE    ALTAR. 


293 


and   in  yonr  people.     He  knows  how  to  use  the 
holiest  things  for  injury. 

5.  Let  every  serv'ice  be  in  conformity  with  the     5-  Follow 

cliurch  year. 

spirit  and  thought  of  the  season  of  the  church  year. 
.  6.  See  that  there  is  harmony  in  the  service  ;  that  5  Le^  p^^j^  ^f 
hymns  and  anthems  fit  in.  Encourage  congrega-  ^^^^^^^^ 
tional  singing.  Beware  of  hired  singers.  Where 
necessary  they  are  generally  a  necessary  evil. 
Handle  them  with  care.  This  applies,  indeed,  to 
all  choirs.  If  not  kept  in  line,  if  given  free  rein 
for  personal  whims  and  displays,  if  given  to  quar- 
rel and  strife,  if  lacking  in  churchly  spirit  and 
taste,  they  may  easily  become  a  nuisance.  /'Here 
pastoral  Khigheit  is  needed.  Better  have  no  choir 
than  a  bad  one. 

7.  True  Christian  giving  is  worship.  Let  the 
congregation  understand  this.  Let  the  offerings  be 
devoutly  gathered,  placed  upon  the  altar,  and  the 
blessing  of  the  Lord  invoked  on  them. 

8.  Be  careful  of  your  conduct  after  the  service  is 
ended.  It  is  well  for  the  pastor  to  greet  strangers 
at  the  door  and  invite  them  to  come  again.  But 
this  should  not  be  done  with  the  robe  on.  To 
avoid  this,  have  the  doxology  sung  after  the  bene- 
diction is  pronounced — as  is  the  custom  in  some 
churches.  During  the  singing  the  minister  can 
quietly  lay  off  his  robe  and  go  to  the  door.  Or 
the  congregation  can   be  instructed  to  be  seated 


7.  Christian 
givinij  is 
worship. 


8.  Ganduct 
after  the 
service. 


294  THE   LUTHERAN   PASTOR. 

until  the  minister  unrobes  and  goes  to  the  door. 
Either  plan  is  better  than  to  have  the  robed  pastor 
rush  for  the  door  to  intercept  the  first  departures. 
Above  all,  let  the  pastor  preserve  a  demeanor  be- 
coming the  time  and  place,  as  v/ell  as  his  office. 
(*  To  see  the  minister  who  has  just  officiated  at  the 
^  altar  and  delivered  a  message  from  God  going 
about  the  church  in  his  robe,  or  even  without  it, 
cracking  jokes  and  acting  the  clown,  is  a  sin  and  a 
disgrace.  It  ruins  the  whole  effect  of  the  service 
and  the  influence  of  the  pastor.  Such  conduct 
ousfht  not  once  to  be  named  in  the  Lutheran 
Church. 
The  mid-  9*  -^  word,  in  conclusion,  as  to  the  mid-week 
week  service,  ggj-vice.  Have  it  whenever  it  is  possible  to  gather 
even  a  little  band  of  worshipers  together.  It  will 
naturally  be  more  free  and  informal  than  the  Sun- 
day service.  It  is  not  necessary  to  use  the  liturgy. 
Free  prayer  and  familiar  hymns  are  in  place.  It 
is  a  good  time  to  have  capable  laymen  pray.  But 
let  it  be  understood  that  no  one  not  accustomed  to 
pray  in  public  will  be  called  on  without  his  pre- 
vious consent.  The  writer  does  not  object  to  lay- 
prayers.  He  had  several  impressive  lessons  in  his 
early  ministry.  Sent  for  at  midnight  to  drive  ten 
miles  to  see  a  sick  woman,  he  found  a  number  of 
his  church  people  in  the  sick-room.  Among  them 
were  several  deacons.     The  sick  woman  said  to  the 


AT   THE   ALTAR.  295 

pastor :  "  I  am  so  glad  you  came,  as  I  want  some- 
oue  to  pray  with  me,  and  not  one  of  these  men  can 
pray."  The  writer  made  up  his  mind  then  and 
there  that  he  would  encourage  his  young  men  to 
learn  to  pray  in  public. 

At  these  services  there  should  always  be  a  lesson       -Word  an 
read  from  the  Scriptures,  and  familiarly  expounded  ^"^"^""^  P***- 
and  applied.     We  have  found  it  a  good  and  profit- 
able custom  to  give  opportunity  for  question  and 
remark  on  the  lesson. 

A  book  of  the  Bible,  the  Sunday  school  lesson 
for  the  following  Lord's  day,  or  the  Luther  League 
Topics  may  be  thus  expounded.  To  such  a  Luth- 
eran prayer  meeting  there  can  be  no  objection. 
With  proper  interest  and  preparation  on  the  part 
of  the  pastor  it  can  be  made  attractive  and  profitable. 


CHAPTER  XII. 

BAPTIZING, 

To  conduct  the  regular  church  services  does  not 
comprise  all  the  public  functions  of  the  pastor  in 
the  sanctuary.  A  number  of  ministerial  acts  belong 
to  his  office.  These  we  must  now  consider.  We 
shall  take  them  up  separately,  and  consider  each 
one  by  itself  ;  but  neither  in  the  foregoing  nor  in 
what  follows  are  we  writing  a  treatise  on  liturgies. 
We  consider  merely  the  most  important  points  of 
the  pastoral  side  of  these  acts.  We  take  up,  first, 
holy  baptism. 

To  a  Lutheran,  Christian  baptism  is  a  holy  act. 
He  realizes  its  importance  and  its  preciousness.  He 
understands,  as  those  of  another  faith  cannot,  its  im- 

Importance  of  ,  ,  ,        .  ,^1         .         ,      ,  ,  .     .  « 

baptism.  port  aud  blcssiug.  The  simple  fact  that  it  is  not  of 
human  institution,  but  that  we  get  it  from  the 
hands  of  the  blessed  Christ,  invests  it  with  a  solem- 
nity, a  sacredness,  and  a  value  peculiar  to  itself. 
Our  Church  knows,  accepts,  and  bows  under  the 
Bible  doctrine  of  sin,  so  sad,  so  humiliating,  and 
so  unwelcome  to  the  natural  man.  Therefore 
she  also  unhesitatingly,  confidingly,  and  gladly  ac- 

(296) 


BArTIZING.  297 

cepts  the  Bible  doctrines  of  vicarious  atonement, 
universal  grace,  and  means  or  channels  of  grace.  In 
fact,  she  is  the  only  church  that  has  a  clear,  con- 
sistent, and  complete  conception  of  grace-bearing 
means.  The  Word,  and  the  sacraments,  made  and 
conditioned  by  that  Word,  are  her  means  of  grace. 
She  understands,  values,  and  appreciates  baptism 
as  no  other  church  can.  Holy  Baptism  is  one  of 
her  God-given  jewels.  * 

A  mighty  conflict  has  been  and  is  raging  round 
the  subject  of  infant  baptism.  Those  who  deny  its 
Scripturalness  and  its  validity  are  bitter,  hostile, 
and  aggressive.  They  are  determined  to  banish  it 
from  the  whole  church.  They  expect  to  accom- 
plish their  end.  Outside  of  the  Lutheran  Church 
they  have  succeeded  to  an  alarming  extent.  Those  danger  of 
who  try  to  maintain  and  retain  it,  without  under-  undeamess. 
standing  and  accepting  the  Bible  doctrine  of  sin 
and  of  baptism  as  a  means  of  grace,  are  helpless 
over  against  the  violent  onslaughts  of  the  Bap- 
tists. Against  such  the  Baptistic  sects  have  valid 
ground  and  unanswerable  arguments.  The  Paedo- 
baptists  of  the  Reformed  Churches  are  fighting  a 
losing  battle.  They  are  being  rapidly  absorbed 
by  the  Baptistic  sects.  Hence  the  remarkable 
growth  of  the  so-called  Disciples  or  Campbellites. 

*  Read  Chapters  I. -IX.  of  The  Way  of  Salvation  in  the  Luth- 
eran Church. 


398  THE   LUTHERAN   PASTOR. 

This  is  also  one  cause  of  the  slow  growth,  if  not 
retrogression,  of  some  of  the  large  Psedo-baptist 
denominations. 

Not  so  with  the  Lutherans.  We  have  valid, 
solid,  and  Scriptural  ground  for  baptizing  infants. 
Wherever  our  doctrine  is  understood  and  accepted 
the  Baptists  cannot  harm.  Dr.  Krauth  once  said 
that  the  final  conflict  among  Protestants  would  be 
between  Lutherans  and  Baptists.     He  was  right. 

In  view  of  all  this,  it  is  of  the  utmost  importance 
that  the  Lutheran  pastor  be  thoroughly  rooted  and 
grounded  in  the  Lutheran  doctrine  of  baptism ; 
that  he  know,  and  understand  the  bearing  of  the 
arguments  against  infant  baptism  ;  that  he  be  ready 
to  answer  them,  and  enable  his  people  to  answer 
them.  The  Lutheran  pastor  will  gladly  baptize  all 
infants  for  whom  he  can  get  a  proper  guarantee 
that  they  will  be  brought  up  in  the  nurture  and  ad- 
monition of  the  Lord. 

But  even  in  Lutheran  communities  he  will  find 
!gnor^"e°ind  much  iguorancc  and  superstition.  From  lack  of 
superstition.  pj-Qper  teaching,  or  from  defective  teaching,  many 
crude  notions  have  crept  in,  and  many  abuses  have 
been  connected  with  this  sacred  rite.  To  some 
it  is  a  mark  of  respectability  to  have  their  children 
baptized.  They  do  not  wish  to  be  looked  upon  as 
heathen.  They  owe  it  to  their  children  to  g^ve 
them  this  badge  of  decency.     This  is  all  there  is  in 


BAPTIZING.  299 

it  for  them.  Others  lay  the  stress  on  giving  the 
child  a  name.  Further  than  this  it  means  nothing. 
Still  others  believe  that  it  will  make  sick  children 
well,  and  keep  well  children  from  becoming  sick. 
It  is  a  sort  of  a  bodily  charm.  They  have  done 
their  whole  Christian  duty  when  they  have  had  the 
ceremony  performed,  complimented  some  old  auntie 
by  making  her  sponsor,  feasted  their  friends,  and 
feed  the  minister  !  They  have  now  done  their  part, 
saved  their  reputation,  and  maintained  their  stand- 
ing among  their  friends.  Truly,  the  old  Adam  is  a 
formalist  and  a  Pharisee.  Oh,  how  much  prayer- 
ful, patient,  and  persistent  instruction  is  often 
necessary  to  purge  out  the  old  leaven  of  rationalism 
and  formalism  ! 

The  administering  of  baptism  is  a  ministerial 
act.  True,  our  Church  recognizes  lay  baptism  in 
case  of  necessity.  But  it  must  be  a  real  and  not  an 
imaginary  necessity.  In  real  periculo  mortis^  and 
where  it  is  impossible  to  secure  a  minister,  a  de- 
vout layman  may  baptize.  An  unordained  theo- 
logical student  has  no  right  to  baptize,  except  in 
such  an  extreme  case.  In  some  communities  lay 
baptism  is  entirely  too  common.  Excuses  for  it 
are  manufactured.  It  is  too  much  trouble  to  go  a 
long  distance  for  a  minister,  or  it  will  cost  some- 
thing to  have  him  come,  or  the  danger  is  imagi- 
nary,   or   an    excuse    is    wanted    for    giving    the 


Lay  baptism. 


300 


THE   LUTHERAN   PASTOR. 


Baptize  in 
cliurch. 


When? 


"  honor  "  to  someone.  This  is  all  wrong  and  directly 
contrary  to  church  order.  In  this  connection  let 
Augustine's  saying,  adopted  by  Luther  and  the 
greatest  Lutheran  theologians,  be  borne  in  mind  : 
"It  is  not  the  absence,  but  the  contempt  of  the  sac- 
rament that  condemns." 

As  to  administration  of  the  sacrament,  we  advise 
as  follows : 

1.  The  proper  place  for  baptism  is  in  the  church. 
It  is  the  reception  of  the  child  into  its  fold.  Unless 
there  is  an  urgent  reason  to  the  contrary,  let  it  be 
administered  at  a  public  service  of  the  congrega- 
tion. Every  public  baptism  is  an  object  lesson, 
a  reminder,  a  sermon  to  the  whole  congregation. 
It  should  be  understood  that  infants  can  be  baptized 
at  any  morning  service.  As  children  may  become 
restless  and  noisy  before  the  service  is  over,  it  is 
advisable  to  baptize  immediately  before  the  hymn 
preceding  the  sermon.  See  that  the  water  and 
napkin  are  at  hand.  The  pastor  should  be  notified 
beforehand,  should  know  who  is  to  bring  the  child, 
and  should  have  a  private  record  of  all  the  neces- 
sary data.  Keep  your  people  instructed  on  these 
points. 

2.  Have  them  instructed  to  have  their  children 
baptized  as  soon  they  can.  As  soon  as  the  mother 
can  come  to  church  is  a  good  rule.  The  mother 
should  always  be  present.     In  case  of  serious  sick- 


BAPTIZING.  301 

ness  the  pastor  should  always  be  ready  to  go,  by 
day  or  by  night,  and  administer  the  sacrament  at 
home.  If  the  child  is  suffering,  or  far  gone,  shorten 
the  service.  Use  only  the  most  essential  parts  in 
extreme  cases. 

3.  As  to  sponsors.  The  use  of  sponsors  was 
introduced  in  the  days  of  martyrdom,  when  Chris- 
tian parents  did  not  know  to-day  whether  their  life 
might  not  be  demanded  to-morrow.  In  time  man}- 
abuses  came  to  be  connected  with  this  erstwhile  laud- 
able custom.  In  many  places  it  has  become  an 
abomination.  It  is  a  mere  matter  of  compliment. 
Some  rich  or  popular  relative  or  friend  is  invited  in. 
The  sponsor  may  live  at  a  distance,  and  rarely  see 
the  child  afterward.  Some  good  grandmother  may 
become  sponsor  for  scores  of  children.  How  can 
she  conscientiously  take  the  vows  and  obligations  ? 
It  is  our  conviction  that  the  parents  are  the  natural 
sponsors,  and  should  take  the  obligations  for  the 
Christian  training  of  their  children,  except  where 
the  parents  are  unfit  to  take  these  vows.  Where 
it  is  necessan-  to  have  someone  in  loco  parentis^ 
make  it  clear  to  such  what  the  obligation  means, 
what  a  responsibility  it  involves,  and  that  they  are 
really  expected  to  see  to  the  child's  religious  train- 
ing. In  case  of  the  death  of  the  parents,  it  ought 
to  be  understood  that  the  congregation  is  to  see  to 
this.     Where  sponsors,  other  than  the  parents,  are 


Sponsors. 


Brief  address 
commended. 


Fees. 


302  THE   LUTHERAN    PASTOR. 

insisted  on,  admit  them  as  witnesses.  But  insist 
on  it  that  the  parents  answer  the  questions  ;  or,  if 
only  one  is  a  member  of  the  congregation,  then 
that  one  must  answer. 

4.  We  earnestly  recommend  a  brief  address  before 
the  baptism.  This  may  be  given  before  the  parents 
stand  up.  In  a  few  chosen  words  explain  the  mean- 
ing of  the  ordinance,  its  responsibility,  and  its  bless- 
ing. Remind  the  parents  and  the  whole  congrega- 
tion of  their  own  baptismal  vows  and  of  the  vows 
taken  for  their  children.  It  need  not  take  more 
than  five  minutes.  It  will  do  good.  Remember 
that  the  old  Adam  is  a  formalist.  The  writer 
knows  of  whole  families  who  were  brought  into 
the  church  by  a  few  words  thus  fitly  spoken. 

5.  Use  the  formula  reverently,  tenderly,  impres- 
sively, and  distinctly.  * 

6.  As  to  baptismal  fees,  customary  in  some  places, 
a  caution  is  also  necessary.  Avoid,  above  all,  the 
appearance  of  selling  the  sacraments.  We  have 
heard  opposers  of  infant  baptism  say  that  Lutheran 
pastors  baptize  babies  because  they  are  paid  for  it. 
We  believe  that  it  would  be  better  if  no  fees  at  all 
were  taken.  But  if  this  is  too  radical,  then  refuse 
them  at  least  in  Baptistic  communities,  and  refuse 

*  The  writer  does  not  believe  in  addressing  the  questions  to 
the  child.  See  article  on  the  Baptismal  Formula  in  Church 
Review  for  April,  1900.     Also  published  in  pamphlet  form. 


BAPTIZING.  303 

them  always  from  the  poor.  We  have  known  pas- 
tors who  made  it  a  practice  to  put  all  such  fees  into 
the  treasury  of  the  Woman's  Missionary  Society, 
We  have  known  others  who  refused  to  baptize 
unless  paid  in  advance.  In  this,  as  in  other  mat- 
ters, the  minister  who  everywhere  leaves  the  im- 
pression that  he  is  always  ready  to  render  a  service, 
without  a  thought  of  reward,  is  the  one  who  gains 
power  in  the  community.  While  the  greedy,  grasp- 
ing preacher  is  despised  wherever  known.  Do 
everything  in  your  power  that  the  ministry  be  not 
blamed. 

Another  abomination  met  with  in  some  circles 
and  communities  is  the  baptismal  feast,  accompanied 
by  revelry  and  intemperance.  It  is  not  necessar}-  Feasts, 
to  advise  a  true  pastor  against  countenancing  such 
a  disgrace  with  his  presence.  He  should  earnesth' 
waiTi  against  all  such  scandalous  proceedings,  show 
that  they  are  unbecoming,  un-Christian,  and  utterl}- 
out  of  place  in  connection  with  such  a  solemn  ser- 
vice of  the  church. 

7.  A  careful  record  should  be  duly  entered  in  the 
church  register,  giving  the  child's  name,  date  and 
place  of  its  birth,  date  of  baptism,  names  of  parents, 
with  dates  and  places  of  birth,  and  names  of  wit- 
nesses.   It  is  well  also  to  give  a  baptismal  certificate. 


CHAPTER  Xin. 

CATECHISING   AND   CONFIRMING. 

Confirmation  is  not  a  sacrament.  It  is  not  a 
divine  institution.  There  is  no  "  Thus  saith  the 
Lord  "  for  it.  It  has  not  always  been  practiced  in 
our  Churcli.  We  cannot  here  go  into  its  history. 
For  this  we  refer  to  the  article  Confirmation  in 
Lutheran  Cyclopaedia  and  to  Dr.  B.  M.  Schmucker's 
able  articles  in  Lutheran  Church  Review,  1883, 
pp.  89  and  230. 

It  is  simply  an  ancient,  honored,  and  very  valuable 
rite  of  the  church.  It  stands  in  a  certain  intimate 
relation  to  infant  baptism.  It  does  not  add  any- 
thing to  baptism,  as  that  is  complete  in  itself.  As 
we  are  about  to  consider  it,  it  is  rather  intended  to 
foster,  nourish,  develop,  and  show  forth  the  growth 
and  blessing  of  the  life  implanted  in  baptism. 

We  shall  consider  it  in  the  comprehensive  sense, 

as  including  instruction,  confession,  and  the  laying 

includes.       Qj^  q£  hands.     But  we  are  not  writing  a  system  of 

catechetics.  We  call  attention  merely  to  a  few  points 

of  vital  importance  in  the  pastor's  public  work. 

The  feeding  of  Christ's  lambs  ought  to  be  one  of 
the  most  delightful  and  blessed  of  all  the  pastor's 

(304) 


What 
confirmation 


CATECHISING    AND   CONFIRMING.  305 

activities.  The  pastor  who  pleads  that  he  has 
neither  taste,  talent,  nor  tact  for  this  work,  who 
considers  catechising  as  an  irksome  task  and  a 
heavy  burden,  thereby  confesses  that  he  lacks  one 
of  the  prime  qualifications  of  a  good  pastor.  It  is 
such  pastors  that  have  helped  to  bring  confirma- 
tion into  discredit. 

Like  every  other  good  institution,  this  one  also 
has  been  sadly  abused.  It  has  shared  in  the  inevit- 
able evils  of  the  State  church.  The  State  having 
made  it  compulsory-,  it  soon  degenerated  into  a  mere 
formality  that  must  be  gone  through  with  ;  the 
sooner  and  the  easier  the  better. 

Being  necessary  to  citizenship,  it  also  became  a 
badge  of  respectability  and  a  mark  of  one's  stand- 
ing in  the  community.  To  neglect  it  was  not  only 
a  civil  misdemeanor,  but  also  a  public  disgrace. 
"  I  am  not  a  heathen,  I  want  to  have  my  children 
confirmed,"  was  and  is  a  common  saying  in  certain 
circles.  Confirmation  with  this  class  puts  a  mark 
upon  the  child  that  does  not  mean  much  more  than 
the  brand  on  the  cattle  of  a  western  ranchman. 

Up  to  confirmation  the  child  must  go  to  school  and 
church.  Confirmation  is  a  public  graduation  from 
both,  especially  from  the  latter.  The  confirmant  is 
promised  a  new  suit,  a  new  dress,  a  watch,  or  both. 
After  confirmation  there  is  a  feast  for  those  con- 
firmed, and  it  is  not  unheard  of  that  they  have  a 
20 


Abuses 


Catechisation. 


306  THE   LUTHERAN   PASTOR. 

social  dance.  The  children  naturally  want  to  be 
confinned  that  they  may  be  through  with  the 
drudgery  of  preparation  and  get  the  benefits  that 
accompany  and  follow  the  ceremony. 

Happily  these  abominations,  relics  of  rational- 
ism and  State-churchism,  are  becoming  more  and 
more  rare  in  our  Church  and  in  our  land.  They 
should  not  be  so  much  as  named  among  us,  as  be- 
cometh  Lutheran  saints. 

The  first  step  toward  confirmation  is  catechisa- 
tion. What  is  the  end  and  aim  of  this  instruction  ? 
The  ready  answer  of  a  great  many  is  that  the  chil- 
dren may  learn  to  recite  the  Catechism,  as  we  have 
elsewhere  written  :  *  "A  mistake  is  often  made 
by  those  very  pastors  who  profess  to  be  the  warmest 
friends  of  the  catechisation  of  every  lamb  in  their 
flock.  Thus  we  find  not  a  few  pastors  who  cate- 
chise their  classes  after  the  schoolmaster  fashion. 
They  go  through  the  exercise  in  a  perfunctory  and 
formal  manner ;  they  insist  on  the  letter  of  the 
text,  and  are  satisfied  if  their  pupils  know  the  lessons 
well  by  rote.  To  urge  on  the  dull  and  lazy  pupil 
they  will  scold  and  rage,  and  even  use  the  rod.  The 
Catechism  becomes  a  sort  of  text-book  ;  the  pupils 
get  out  of  it  a  certain  amount  of  head-knowledge  ; 
there   are   so  many  answers   and  so  many  proof- 

*  On  this  whole  subject  read  Chapters  IX. -XII,  in  The  Way 
of  Salvation  in  the  Lutheran  Church. 


CATECHISING    AND   CONFIRMING.  307 

texts  that  must  be  committed  to  memory,  and,  when 
all  this  is  well  gotten  and  recited  by  rote,  the 
teacher  is  satisfied,  the  pupil  is  praised,  imagines 
that  he  has  gotten  all  the  good  out  of  the  book, 
and  is  glad  that  he  is  done  with  it ! 

"  Now  we  would  not  for  a  moment  depreciate  the 
memorizing  of  the  Catechism.  It  is  of  the  most 
vital  importance,  and  cannot  be  too  strongly  urged. 
What  we  object  to — and  we  cannot  object  too 
strenuously — is  the  idea  that  head-knowledge  is 
enough.  There  must,  of  course,  be  head-knowl- 
edge ;  the  memory  should  store  up  the  precious 
pearls  of  God's  truth  that  are  found  in  the  Cate- 
chism ;  the  mind  must  grasp  these  truths  and 
understand  their  meaning  and  their  relation  to  one 
another.  But  if  it  stops  here,  it  is  not  yet  a  knowl- 
edge that  maketh  wise  unto  salvation.  In  spirit- 
ual matters  the  enlightening  or  instructing  of  the 
intellect  is  not  the  end  aimed  at,  but  only  a  means 
to  an  end.  The  end  aimed  at  must  always  be  the 
renewal  of  the  heart ;  the  heart  must  be  reached 
through  the  understanding.  To  know  aboitt  Christ 
is  not  life  eternal.  I  must  know  about  Him  before 
I  can  know  Him ;  but  I  might  know  all  about 
Him,  be  perfectly  clear  as  to  His  person  and  His 
work,  and  stop  there  without  ever  knowing  Him  as 
heart  only  can  know  heart,  as  wj  personal  Saviour 
and  loving  Friend,  my  Lord  and  my  God. 


End  aimed  &t. 


308  THE    LUTHERAN    PASTOR. 

"  Here  we  fear  that  many  ministers  make  a  sad 
mistake.  They  are  too  easily  satisfied  with  a  mere 
outward  knowledge  of  the  truth  ;  they  forget  that 
even  if  it  were  possible  to  '  understand  all  mystery 
and  all  knowledge  ' — intellectually — and  not  have 
charity,  i.  e.^  deep,  fervent,  glowing  love  to  God  in 
Christ,  springing  from  a  truly  penitent  and  be- 
lieving heart,  it  would  profit  nothing.  The  true 
aim  and  end  of  all  catechetical  instruction  in  the 
Sunday  school,  in  the  family,  and  especially  in  the 
pastor's  class,  should  ever  be  a  penitent,  believing, 

and  loving  heart  in  each  catechumen 

"  The  pastor  should  likewise  use  all  diligence  to 

find   out  in  whom,    among  his  catechumens,    the 

germs  of  the  divine  life,  implanted  in  baptism,  have 

Know  hearts    been  kept  alive,  and  in  whom  they  are   dormant. 

of  catecnu- 

mens.  Where  the  divine  life,  given  in  baptism,  has  been 
fostered  and  cherished,  where  there  has  been  an  un- 
interrupted enjoyment  of  baptismal  grace,  more  or 
less  clear  and  conscious,  there  it  is  the  pastor's 
privilege  to  give  clearer  views  of  truth  and  grace, 
to  lead  into  a  more  intelligent  and  hearty  fellow- 
ship with  the  Redeemer,  to  deepen  penitence,  and 
to  strengthen  faith  through  the  quickening  truth  of 
God's  Word. 

"  Where,  on  the  other  hand,  the  seeds  of  baptismal 
grace  have  been  neglected,  where  the  germs  of  the 
new  life  lie  dormant  or  asleep,  or  where  there  never 


and 
conversion. 


CATECHISING    AND   CONFIRMING.  309 

has  been  any  implanting  of  grace  through  word  or 
sacrament ;  in  short,  where  there  are  no  pulsations, 
no  manifestations  of  the  new  life,  there  the  pastor 
has  a  different  duty.  He  must  endeavor  so  to 
bring  the  acquired  truth  to  bear  on  the  conscience 
and  heart  as  to  awaken  and  bring  about  a  sense  of 
sin,  a  genuine  sorrow  therefor,  a  hatred  thereof,  a 
longing  for  deliverance,  a  turning  to  Christ,  and  a 
laying  hold  of  Him  as  the  only  help  and  hope. 

*'  Thus  the  one  great  aim  and  object  of  the  con- 
scientious pastor,  with  each  impenitent  catechu-  Catechumens 
men,  is  to  awaken  and  bring  about  genuine,  heart- 
felt penitence,  and  a  true,  trusting,  clinging  faith  ; 
in  one  word,  he  must  labor  for  that  catechumen's 
conversion.  Only  those  who  give  certain  evidence 
that  they  are  in  a  converted  state  should  be  ad- 
mitted to  confirmation 

"  Whether  these  elements  of  the  new  life  have 
been  constantly  and  uninterruptedly  developed 
from  baptism,  or  whether  they  have  been  awakened 
gradually  by  the  Word,  is  not  material.  The  one 
important  question  is  :  Are  the  elements  of  the  new 
life  now  there — even  though  as  yet  feeble  and  very 
imperfect — or,  is  the  person  now  turned  away  from 
sin  to  the  Saviour?  ....  And  this  much,  we 
believe,  should  be  demanded  of  each  catechumen 
before  he  is  admitted  to  the  rite  of  confirmation. 
And  it   is  largely  because  this  has  not  been  de- 


3IO  THE   I^UTHERAN   PASTOR. 

manded  as  the  only  true  and  satisfactory  result  of 
catechisation  that  this  branch  of  the  church's 
activity  has  so  largely  fallen  into  disrepute.  It  is 
doubtless  because  of  carelessness  on  this  point  that 
so  many  fall  back  after  confirmation  to  the  world, 
the  flesh,  and  the  devil.  They  did  not  hold  fast  to 
their  crown  because  they  had  no  crown."  * 

What,  then,  is  it  that  we  are  to  teach  in  order  to 
attain  this  end  in  the  catechumen?  To  ask  the 
teach  tiie^^  question  seems  superfluous.  To  a  Lutheran  it 
catechumen?  ^nswcrs  itsclf.  The  Hviug  and  life-giving  Word 
must  be  taught.  But  we  cannot  teach  the  whole 
Bible.  We  must  select.  Some  truths  of  the  Bible 
are  more  important  than  others.  We  quote  again 
from  The  Way  of  Salvation,  p.  y^i:  "It  is  cer- 
tainly more  important  that  the  child  should  know 
and  understand  the  Ten  Commandments  than  that 
it  should  be  familiar  with  all  the  details  of  the 
ceremonial  law.  Certainly  better  to  be  familiar 
with  the  Apostles'  Creed  than  to  know  all  about 
building  the  Temple.  Better  be  able  to  repeat  and 
understand  the  Lord's  Prayer  than  to  have  a  clear 
knowledge  of  the  elaborate  ritual  of  the  Temple 
service.  Better  understand  the  meaning  of  Christ's 
two  sacraments  than  to  be  able  to  tell  all  about  the 
great  feasts  of  the  Jews. 

*  These  convictions,  published  fifteen  years  ago,  have  grown 
with  the  passing  years.  Oh,  that  every  Lutheran  pastor  had 
them  and  practiced  them  ! 


CATECHISING    AND   CONFIRMING.  311 

"  If  anyone  can  know  all  about  these  other  mat- 
ters also,  so  much  the  better.  The  Catechism  will 
be  a  help  instead  of  a  hindrance  to  this  end.  But 
if  all  cannot  be  learned — at  least  not  at  once — let 
the  most  important  be  taught  first.     And  for  this 

we  have  a  catechism Here  we  have,  in  a 

brief  space,  the  most  important  teachings  of  the 
whole  Bible,  systematically  arranged  and  clearly 
explained.  . 

"  Let  each  one  look  for  a  moment  at  himself,  and 
then  from  himself  into  this  little  book. 

"  I  come  into  this  world  ignorant,  yet  full  of  pre- 
sentiments and  questions.     I  learn  my  first  vagfue  "^^^ 

^  -'  o  completeness 

lesson  about  myself  and  God.     I  naturally  ask  :  For     ^  °^  \*^5 

Catechism. 

what  purpose  has  God  put  me  here  ?  What  does 
He  wish  me  to  do  ?  The  Catechism  answers : 
To  do  His  will,  to  keep  His  commandments. 
Here  they  are  and  this  is  what  they  mean.  I 
study  them,  and  the  more  I  study  them  the  more 
am  I  convinced  that  I  never  did  and  never  can  per- 
fectly keep  this  law. 

"  I  ask  again  :  What  shall  I  do  ?  My  Catechism 
tells  me  that  I  must  have  faith.  I  must  believe. 
But  what  shall  I  believe  ?  Answer :  This  sum- 
mary of  truth  called  the  Apostles'  Creed.  It  tells 
me  of  my  Creator — of  His  work  and  providence 
and  His  gift  of  a  Redeemer.  It  tells  me  of  that 
Redeemer  and  of  His  redemption  ;  of  the  gift  of 


312  THE   LUTHERAN   PASTOR. 

the  Spirit  and  of  His  application  of  redemption. 
It  not  only  tells  me  what  to  believe,  but,  in  the 
very  telling,  it  offers  me  help  to  believe. 

"  But  I  am  still  weak  and  more  or  less  perplexed. 
Whither  shall  I  go  for  strength  and  grace  ?  My 
Catechism  answers  :  Go  to  the  great  Triune  God. 
Ask  Him  in  prayer.  Here  is  a  model.  It  will 
teach  you  how  to  pray, 

"  I   learn  what  it  is  to  pray.     But  again  I  ask  : 

How  do  I  know  that  God  will  hear  my  prayer? 

Its  devotional    ^^  He  interested  in  me  personally  ?      Has  He  any 

^'  ■  other  means  besides  His  written  Word  to  assure  me 

of  His  love  and  to  give  me,  in  answer  to  my  prayers, 

more  strength  to  believe  Him  and  to  love  Him  ? 

"  My  Catechism  points  me  to  my  baptism.  It 
teaches  me  what  it  means,  and  how  that  in  it  I 
have  God's  own  pledge  that  He  is  my  Father,  and 
that  I  am  His  child.  Here  then  is  a  fountain  to 
which  I  can  return  again  and  again  when  weak 
and  perplexed, 

"  Further,  my  Catechism  teaches  me  of  my 
Saviour's  last  legacy  of  love,  before  His  death,  for 
me.  His  Holy  Supper,  In  it  He  holds  out  to  me 
and  gives  to  me,  personally  and  individually,  Him- 
self and  all  His  heavenly  grace. 

"  Thus  does  this  little  Catechism  meet  me  in  my 
perplexity,  take  me  by  the  hand  and  lead  me  through 
the  labyrinth  of  the  wonders  of  grace.     Thus  does 


CATECHISING    AND   CONFIRMING.  313 

it  tell  me  what  I  am,  what  I  need,  and  where  and 
how  to  get  what  I  need.  It  takes  me  to  the  wells 
of  salvation.  It  draws  from  them  living  water. 
It  holds  it  to  my  parched  lips.  It  gathers  the  pre- 
cious manna  of  the  Word  and  feeds  me  when  I  am 
faint  and  wear}-." 

Such  is  the  Catechism  that  we  are  to  teach.     Its 
truths  are  to  become  a  permanent  possession  of  our     ^ 

^  ^  Committing 

youth.     This  is  the  pilgrim-bread  with  which  we  -"^"^  ,. 

•'  0.     o  understanding 

would  supply  these  travelers  at  the  beginning  of  the  Catechism, 
life's  long  journey.  We  are  to  accompany  and 
weave  into  our  teaching  as  much  Bible  history  and 
Bible  illustration  as  possible.  It  would  be  an  in- 
valuable benefit  to  our  catechumens  if  we  could  get 
each  one  thoroughly  to  commit  to  memory  the 
whole  book,  with  the  explanations  and  all  the  proof 
passages.  But  this  cannot  always  be  done.  With 
some  pupils  lack  of  time  and  of  talent  for  memor- 
izing will  make  this  impossible.  With  such  we 
must  be  satisfied  if  we  can  get  them  to  commit 
Luther's  five  parts  and  the  most  important  Scrip- 
ture texts.  And  even  here  there  will  be  excep- 
tions. We  and  our  pupils  must  do  our  best.  Let 
us  not  be  heartlessly  severe  on  the  backward  and 
slow.  Paludan  Miiller  tells  us  in  his  excellent 
chapter  on  Preparation  for  Confirmation  (The  Ev. 
Pastor  and  His  Office,  pp.  149-172)  that  the  timid 
and  seemingly  dull  child  often  has  a  better  heart 


314  THE   I.UTHERAN   PASTOR. 

than  tlie  bright  one,  and  that  the  catechist  should 
never  allow  himself  to  belittle  the  former  and 
praise  and  flatter  the  latter.  If  we  can  get  even 
the  dullest  to  understand  what  sin  is,  what  grace 
is,  how  grace  was  purchased,  and  how  it  is  applied, 
let  us  be  thankful.  Often  those  who  have  the 
quickest  memory  and  can  most  readily  repeat  the 
book  answers  have  the  least  understanding  of  their 
meaning.  Mere  reciting  of  words,  important  as  it 
is,  is  not  the  most  important  even  of  the  intellectual 
side  of  learning.  Clear  comprehension  of  what  the 
answers  mean  is  more  important.  Drill  the  chil- 
dren in  giving  answers  in  their  own  words.  Draw 
out  of  them  their  own  ideas  of  the  meaning  of  the 
answers. 

But  this  brings  us  to  the  manner  of  catechising. 

We  have  in  part  anticipated  this.     Let  the  teacher 

Manner  of     always  be  checrful  without  losing  his  dignity,  kind 

catechisiition  i*ii:  •      1  •      1^        1  •  t-ii  1  1 

while  nrm  m  his  teaching.  Perhaps  nowhere  else 
does  the  personality  of  the  pastor  play  so  important 
a  part  as  when  he  teaches  his  class.  He  must  be 
prepared.  Ever}'^  lesson  ought  to  be  carefully  re- 
viewed and  considered  before  meeting  the  class.  He 
must  be  in  love  with  his  work  ;  he  must  love  the 
children  ;  he  must  show  that  he  himself  is  inter- 
ested in  what  he  teaches,  and  that  these  truths  are 
precious  to  him.  He  must  know  how  to  be  sim- 
ple ;  how  to  make  everything  clear  even   to  the 


CATECHISING   AND   CONFIRMING.  315 

dullest  child  ;  how  to  illustrate,  to  interest,  to  gain 
and  hold  the  attention  of  the  trifling,  to  speak  into 
the  heart  of  ever>'one,  and  to  make  everyone  feel 
that  the  pastor  is  his  dearest  friend. 

As  to  the  conduct  of  the  class,  avoid  stiffness, 
coldness,  and  fonnality.  After  the  roll-call,  if  the 
pastor  can  sing  and  some  of  his  pupils  can  sing,  it 
is  well  to  open  with  a  few  verses  of  a  hymn.  Then 
a  brief,  free  prayer,  in  warm  words,  beseeching  the 
Holy  Spirit's  assistance  for  the  lesson  and  grace 
for  the  catechumens.  Before  the  close,  a  very  brief 
reference  to  the  next  lesson,  a  few,  very  few,  hearty 
words  of  encouragement,  and  the  Lord's  prayer  in 
unison. 

After  the  proper  course  is  finished  comes  the  ver}^ 
important    question :    Who    shall    be    confirmed  ? 

Whom  to 

Who  is  to  decide  ?  Not  the  parent.  True,  this  is  confirm, 
often  done,  and,  as  we  have  seen,  frequently  from 
utterly  wrong  motives.  Now  a  truly  Christian 
parent  may  and  should  advise,  but  not  compel.  He 
may  command  attendance  on  instruction,  but  the 
taking  of  the  confirmation  vows  ought  to  be  the 
free  and  voluntar>^  act  of  the  child.  The  pastor 
may  sometimes  ad\'ise  against  it.  He  must  some- 
times refuse  to  confirm.  If  he  is  convinced  that 
the  applicant  is  morall}'  and  spiritually  unfit,  he 
dare  not  sanction  the  mockery  of  taking  the  solemn 
vows.     If,  ou  the  other  hand,  he   is  convinced  of 


motive. 


316  THE   LUTHERAN   PASTOR. 

the  fitness  for  the  solemn  step,  he  has  a  right  to  en- 
courage and  counsel  the  child  to  take  it.  But  he 
dare  not  press  it.  The  obligations  must  be  volun- 
tarily assumed,  or  they  are  worse  than  meaningless. 
This  would  destroy  the  very  essence  of  confinna- 
tion.  The  baptism  of  the  child  was  on  its  part  in- 
voluntary. At  confirmation  the  child  takes  upon 
itself  the  vows  that  others  took  for  it  at  baptism. 
How  could  this  be  without  the  consent  and  desire 
of  the  child  ? 

But,  again,  as  we  have  already  seen,  the  child 
may  desire  confirmation  from  false  motives.  We 
The  pure  have  learned  what  the  proper  qualifications  are. 
They  are  intellectual,  moral,  and  spiritual.  Are 
they  present  to  a  sufficient  degree  ?  Is  there  a  sin- 
cere and  earnest  desire  to  live  henceforth  in  fellow- 
ship and  communion  with  the  dear  Saviour  and  to 
follow  in  His  footsteps  ?  Here  the  pastor  and  child 
together  must  decide.  His  mind  must  be  satisfied, 
and  then  he  can  direct  and  encourage  the  timid. 
And  here  we  most  earnestly  advise  a  private  inter- 
view with  each  catechumen  before  deciding  the 
question.  But  here  again  tact,  gentleness,  and  pen- 
etration are  necessary.  If  the  pastor  has  won  the 
confidence  and  love  of  his  pupil,  then  there  will  be 
no  difficulty  :  the  pupil  will  freely  open  his  heart  to 
the  pastor  and  the  pastor  will  know  what  are  the 
feelino-s  and  resolves  of  that  heart.     He  will  know 


CATECHISING   AND    CONFIRMING.  317 

what  is  the  personal  attitude  and  relation  to  the 
Saviour.  The  pastor  will  do  well  to  kneel  with  his 
catechumen  and  offer  a  brief,  hearty,  intercessory  free 
prayer  for  him.  The  young  disciple  will  never 
forget  that  interview.  It  will  help  him  on  his  wa}- 
and  may  recall  him  if  he  should  go  astray. 

What  about  a  public  examination  ?  This  is  an 
old  custom,  and  is  firmly  rooted  in  some  congrega- 
tions. Where  this  is  the  case  it  is  not  advisable  to 
change  it  hastily.  We  freely  and  openly  confess  that 
we  do  not  like  it.  We  believe  that  it  fosters  and 
strengthens  the  idea  that  intellectual  fitness  is  the 
main  thing.  It  gives  out  the  idea  that  the  brightest 
and  readiest  child  is  best  prepared  for  confirmation, 
while  the  very  opposite  may  be  true. 

It  is,  even  as  an  intellectual  test,  unfair.  The 
bashful,  modest,  timid  child  may  know  the  Cate- 
chism and  yet  be  so  embarrassed  as  to  fail  utterly 
before  the  congregation,  while  the  bold  child  may 
get  far  more  credit  than  it  deserves. 

It  necessarily  distracts  the  pupils.  Instead  of 
having  their  minds  on  the  seriousness  and  solemnity 
of  the  step  about  to  be  taken,  the  uppermost  ques- 
tion is.  How  will  I  stand  the  examination  ?  What 
if  I  should  fail  ?  The  undeserved  humiliations  are 
sometimes  very  sad. 

Therefore  we  advise  against  the  public  exami- 
nation.    But  where  it  must  be  held,  let  the  pastor 


31 8  THE   LUTHERAN    PASTOR. 

explain  these  points  to  his  class  and  congregation, 
and,  by  all  means,  let  the  anxieties  and  excitements 
of  this  performance  not  come  on  the  day  of  confir- 
mation. 

True,  the  parents  and  friends  of  the  catechumens 
have  a  right  to  know  how  well  they  know  and 
understand  the  Catechism.  The  pastor  should  en- 
courage them  to  attend  the  class  as  frequently  as 
possible.  When  he  has  his  final  review,  they  and 
the  church  council  should  be  invited  to  be  present 
in  the  class-room.  This  ought  to  suffice  for  an 
examination. 

When  the  pastor  now  has  his  list  of  applicants, 
Presenting  the  ^^  which  he  himself  assents,  let  him  call  a  meet- 
°^hurch^^  ing  of  the  church  council  and  present  the  names, 
council.  ^Yie  members  of  the  council  are  to  advise  with  him 
as  to  those  who  are  to  be  admitted  to  the  communion 
of  the  church.  In  nearly  every  case  the  pastor's 
advice  will  be  taken.  In  an  experience  of  twenty- 
five  years  we  never  knew  a  case  to  the  contrary. 
But  the  council  should  have  its  right  of  consulta- 
tion and  vote. 

Let  the  pastor  prepare  himself  thoroughly  for 
the  solemnities  of  confirmation  day.  It  ought  to 
^""'d^'!*'""  be  a  day  never  to  be  forgotten.  A  festive  solemnity 
and  a  thankful  seriousness  should  pervade  the  whole 
service.  Everything  should  be  clearly  understood 
by  the  catechumens.     No  effort  at  dress-parade  or 


CATECHISING    AND   CONFIRMING.  319 

public  display  should  be  made.  The  girls  should 
come  forward  and  kneel  without  hats.  If  any  are  to 
be  baptized  they  should  be  together  at  the  end  of  the 
row  or  near  the  font.  All  should  be  in  the  places  re- 
served for  them  in  good  time.  The  hymns,  lessons, 
and  prayers  should  be  suited  to  the  occasion.  The 
sermon  should  breathe  the  spirit  of  loving  solicitude 
for  the  young  disciples.  It  should  contain  most  earn- 
est and  pointed  warnings  for  those  in  the  audience  The  service, 
who  have  forgotten  their  confirmation  vows. 
Parents  and  friends  should  be  admonished  of  their 
duty  to  help  the  confirmed  to  remain  true.  All 
the  members  should  be  exhorted  to  welcome  into 
their  fellowship,  to  pray  for  and  help  these  new 
communicants.  The  formula  should  be  read 
slowly,  distinctly,  and  impressively.  Before  the  free 
prayer  for  these  particular  youths,  it  would  be  well 
to  ask  the  whole  congregation  to  pray  also.  Let 
there  be  no  haste.  It  is  a  high  day  in  the  lives  of 
these  dear  ones.  It  ought  to  be  a  high  day  for  the 
congregation.  Ah,  these  confirmation  days  !  How 
we  recall  their  prayers  and  benedictions  and  tears ! 
Shall  they  ever  be  forgotten?  Should  not  the 
memory-  of  them  be  like  the  ringing  of  heaven's 
chimes  to  recall  the  wanderer?  Let  the  pastor 
make  the  most  of  them. 

We  conclude  with  a  few  directions  :  Helpful 

directions. 

I.  If  at  all  possible  have  two  classes,  or  a  class  in 


320  THE   LUTHERAN   PASTOR. 

two  grades.  Teach  the  younger  class  Bible  story 
classes.  and  Bible  history.  The  books  of  the  graded  Sun- 
day school  course  will  prove  very  helpful.  Let 
them  also  commit  to  memory'  as  much  of  Luther's 
five  parts  of  the  Catechism  as  possible.  If  impos- 
sible to  have  two  classes,  have  a  two  years'  course 
for  the  one  class.  Encourage  the  younger  children, 
as  soon  as  they  can  read  well,  to  attend.  Do  not 
demand  too  much  of  these.  They  will  get  a  good 
deal  from  your  explanations  and  applications. 
Always  have  all  of  your  pupils  bring  Bibles.  See 
that  each  one  has  a  good  Bible  of  his  own.  Teach 
them  the  order  of  the  books  of  the  Bible.  Get 
them  to  look  up  the  references.  If  you  can  make 
the  meetings  of  the  class  a  pleasure  to  the  children, 
it  will  be  all  the  better  to  have  as  many  as  possible 
to  begin  early  enough  to  take  a  double  two  years' 
course.  But  do  not  make  the  same  demands  of  all. 
Make  allowance  for  time,  talents,  and  opportunity. 
2.  To  gather  a  class,  preach  on  the  subject  a  few 
weeks  before  starting  your  class.  Then  visit  every 
family  that  has  children  old  enough  to  attend, 
^cfass.^'^  ^  Encourage  all  the  neglected  children  of  your 
neighborhood,  especially  if  they  come  to  your 
Sunday  school.  Enlist  the  interest  of  the  parents. 
Explain  the  course  to  them.  Show  them  the  ad- 
vantage of  having  the  children's  minds  stored  with 
Bible  truth.     Lay  it  on  their  conscience  to  have 


CATECHISING   AND   CONFIRMING.  32 1 

their  children  attend  regularly,  and  to  see  to  it  that 
they  learn  every  lesson.  ]\Iake  it  plain  to  them 
that  they  do  not  commit  themselves  to  have  their 
children  confirmed,  and  that  you  do  not  connnit 
yourself  to  confirm  them.  That  question  belongs 
to  the  end,  and  not  to  the  beginning  of  the  course. 
As  we  have  seen,  it  requires  the  free-will  and  desire 
of  the  child  together  with  the  judgment  of  the 
pastor. 

3.  Much  depends  on  the  impression  you  make  at 
the  first  meeting  with  the  class.  INIake  out  your  ^p^e  first 
roll.  Have  a  pleasant  and  encouraging  word  for  meeting. 
each  one.  Find  out  all  you  can  about  the  home- 
life,  the  taste,  and  character  of  each  one.  Draw  it 
out  of  them  kindly.  Open  with  an  earnest  and 
simple  prayer  for  God's  blessing  on  the  course 
before  you  and  on  each  member  of  the  class.  Talk 
to  them  frankly  and  freely  of  the  value  of  the  les- 
sons they  are  to  learn.  Show  by  examples  how 
the  knowledge  of  the  Catechism  has  proved  an 
inestimable  blessing  in  after-life,  and  the  sadness 
and  emptiness  of  a  life  ignorant  of  Bible  truth. 
Encourage  them  to  begin,  if  they  have  not  already 
begun,  regular  habits  of  prayer.  Explain  to  them 
the  object  and  end  of  the  course,  and  call  their 
attention  thus  early,  and  again  and  again  through- 
out the  course,  to  the  true  prerequisites  for  confir- 
mation. Tell  them  that  you  want  to  have  a  real 
21 


322  THE   LUTHERAN   PASTOR. 

pleasant,  as  well  as  a  profitable,  time  with  them. 
That  you  will  do  your  part,  and  they  must  do  their 
part,  by  faithful  preparation,  prayer  for  God's  bless- 
ing, and  order  and  attention  in  class. 

4.  This  means,  on  your  part,  faithful  preparation 
of  each  lesson,  cheerful  conduct,  and  no  scolding. 

Preparing   the 

lessons.  It  means  that  you  know  each  one,  have  his  confi- 
dence, and  meet  each  one  sometimes  as  a  friend  and 
a  companion.  It  means  that  you  will  cultivate 
especially  the  backward  and  the  wa^^ward.  A 
walk,  a  drive,  an  invitation  to  a  social  evening  at 
the  parsonage  will  prove  helpful.  The  tactful  art, 
on  your  part,  will  be  to  know  how  to  be  frank  and 
cheerful  without  losing  your  dignity. 

5.  Think  often  of  each  individual,  of  his  needs 
and  dangers,  and  pray  often  for  each  one  person- 
ally and  individually. 

6.  Draw  out  of  each  one  gradually  and  tactfully 
i^   r        fk    his  individual  attitude  and  relation  to  Christ.     Do 

Dealing  with 

^^  this  so  gracefully  that  he  does  not  know  that  you 

catechumens.  o  ^  j 

are  probing  his  heart,  but  that  he  will  open  it 
freely  and  fully. 

7.  In  class,  while  always  kind  and  cheerful,  be 
ever  reverent,  dignified,  and  firm.  Insist  on  order, 
attention,  and  decorum.  Do  not  question  in  regu- 
lar rotation,  but  at  random.  Spring  questions  on 
the  restless   and  inattentive.     Be  kind  and  gentle 


Written 
review 


CATECHISING    AND   CONFIRMING.  323 

with  the  timid  and  dull   ones.     Never  ridicule  or 
scold  them. 

8.  Encourage  proper  questions  from  the  class. 
You  are  doing  your  best  work  when  you  thus  draw 
them  out,  and  when  they  ask  more  of  you  than  you 
of  them.  Stimulate  original  thinking.  Draw  out 
their  own  ideas  in  their  own  words.  Give  them  a 
question  or  two  to  take  home  and  bring  the  answer 
next  time. 

9.  A  few  leading  written  review  questions,  at  the 
end  of  each  of  the  five  parts,  to  which  they  are  to 
bring  written  answers,  is  a  capital  exercise.     But  do 
not  make  them  too  hard.     You  are  not  examining      questions. 
a  class  of  theological  students. 

10.  Fortify  them  especially  on  the  disputed  points, 
on  the  points  on  which  they  will  be  opposed  and 
attacked  by  members  of  other  denominations. 
Drill  them  to  answer  the  smart  opponent. 

11.  Once  more,  though  it  has  been  alluded  to 
above,  warn  against  false  motives  for  desiring  con- 
firmation. Discourage  anything  like  dress  display. 
We  do  not  favor  insisting  on  white  dresses  for  all 
the  girls.  It  may  become  a  burden  on  the  poor. 
It  centers  the  mind  on  the  clothing  instead  of  the 
solemnity  of  the  service.  Don't  forget  that  the  old 
Adam  is  a  formalist !  You  will  need  to  caution  the 
parents  as  well  as  the  children. 


324 


THE   LUTHERAN   PASTOR. 


Confinnution 
certificates. 


After 
confirmation. 


12.  As  to  confirmation  fees,  we  give  the  same 
advice  that  we  gave  on  baptismal  fees,  insisting 
especially  that  you  never  accept  a  fee  from  the 
poor.  Woe  to  the  pastor  who  confirms  for  the  sake 
of  the  fee.  He  is  a  hireling,  if  not  a  wolf  in  sheep's 
clothing. 

13.  As  to  a  certificate,  each  one  ought  to  have  a 
reminder  of  the  solemn  day  and  act.  Some  give 
Bibles  or  church  books.  We  believe  that  each  one 
ought  to  have  both  of  these  at  the  beginning  of  the 
course,  and  to  have  become  familiar  with  their  con- 
tents and  use  during  the  course.  The  congrega- 
tion, or  some  society  or  individual,  ought  to  present 
these  to  the  poor.  We  prefer  a  good  book,  one 
that  will  supplement  and  keep  alive  the  truths  of 
the  Catechism,  one  that  is  simple,  direct,  and  hearty, 
that  will  foster  a  love  for  the  Word  and  for  the 
church  of  the  pure  Gospel.  The  pastor  loses  noth- 
ing by  presenting  to  each  one  such  a  book.  He 
can  write  on  the  fly-leaf  the  name  and  date,  with 
his  own  brief  sentiment  of  prayer  and  hope, 
together  with  a  special  Bible  verse  for  each  one. 

14.  And,  finally,  the  most  difficult,  if  not  the 
most  important  point  of  all,  how  can  the  pastor  hold 
those  whom  he  has  confirmed  ?  Here  we  touch  a 
sore  spot  in  our  Church.  If  our  Church  had  re- 
tained, could  even  proximately  retain,  her  con- 
firmed members,  she  would  to-day  be  the  leading 


CATECHISING    AND   CONFIRMING.  325 

church  in  the  land.  Our  statistics  on  this  point 
are  humiliating.  Something  is  wrong.  There  is 
sin  somewhere.  True,  we  need  never  expect  to 
hold  everyone.  The  world,  the  flesh,  and  the  devil 
will  always  gain  some.  But  win'  should  we  lose  so 
many  to  other  denominations  ?  What  becomes  of 
our  boast  that  we  are  the  purest  Church,  that  we 
have  the  grandest  history  and  the  largest  number 
of  communicants  of  any  Protestant  church  in  the 
world  ?  Ought  not  the  purest  and  strongest  Church 
to  hold  her  children?  Why,  in  spite  of  our  in- 
valuable and  incomparable  system  of  Christian 
nurture  and  indoctrination,  are  we  so  helpless  over 
against  the  inroads  of  the  less  evangelical  bodies 
around  us  ?  There  must  be  a  radical  wrong.  We 
had  better  find  it,  repent  of  it,  and  remove  it. 

We  can  barely  mention  what  we  believe  to  be 
some  of  the  main  causes  of  our  loss.  It  cannot  be 
our  doctrines.  They  have  never  yet  been  shown 
to  be  false.  It  cannot  be  our  system  of  instructing 
our  youth.  This  all  thinking  Christians  admit  to 
be  Scriptural  and  commendable.  What  is  it?  We  Reasons, 
believe  it  lies:    In  an  unspiritual  ministry.      We     unspiritual 

ministry, 

have  had  too  much  dead  orthodoxism  ;  too  much 
lifeless  formalism  ;  too  much  mechanical  anil  pro- 
fessional schoolmaster  work  in  the  catechetical  class. 
Given  a  properly  qualified,  an  earnest,  spiritual 
ministry  in  the  pulpit,  in  the  catechetical  class,  at 


Our  losses. 


326  THE   LUTHERAN   PASTOR. 

the  altar  and  in  the  parish,  and  our  losses  will  rap- 
idly decrease,  and  our  gains  from  others  will  steadily 
increase. 

The  vexed  language  question  plays  its  part.  We 
would  by  no  means  rob  the  saints  from  the  Father- 
land of  their  mother-tongue  in  the  sanctuary.  It 
would  be  a  grievous  sin  to  take  this  from  them. 
But,  as  we  have  affirmed  above,  the  children  and 
™.    ,  children's  children  cannot  have  the  same  love  for 

1  he  language 

question.  j-|jg  ^j^j  language.  Their  mother-tongue  is  English. 
They  should  have  their  religious  instruction  in  the 
language  which  they  best  understand.  It  is  a  sin 
against  their  souls  to  compel  them  to  attend  cate- 
chetical instruction  given  in  a  language  of  which 
they  understand  little  or  nothing.  It  does  not  help 
the  matter  to  instruct  and  confirm  them  in  English, 
witliout  furnishing  English  Sunday  schools  and 
English  church  services.  Our  Church  has  had  les- 
sons enough  to  open  her  eyes,  but  hundreds  if  not 
thousands  of  Lutheran  pastors  are  still  blind.  And 
there  are  none  so  blind  as  they  that  will  not 
see.  These  pastors,  who  put  language  above  faith, 
certainly  show  no  intelligent  love  for  the  Lutheran 
Church.  They  seem  to  care  not  for  her  future. 
They  will  have  an  account  to  give  in  the  day  of 
judgment  for  the  lambs  they  lost. 

Let  the  ministry  become  right,  and  in  the  same 
proportion   the   parents  and  homes  of  our  people 


CATECHISING   AND   CONFIRMING.  327 

will  become  right.  And  as  they  become  right  our 
losses  will  decrease  and  our  gains  will  increase. 
With  a  faithful  ministry  we  can  yet  regain  more 
than  we  ever  lost. 

We  again  call  attention  to  what  Dr.  Horn  (p. 
I58f)  recommends  for  holding  our  confirmed  youth  : 


How  to  hold 


I.  Every  effort  should  be  made  to  keep  them  the 


in  Sunday  school,  first  as  scholars,  and,  when  any 
are  fit,  as  teachers. 

"  2.  It  will  be  of  use  to  throw  upon  them  as  early 
as  possible  duties  in  the  congregation. 

"  3.  The  pastor  should  cultivate  the  unreserved 
confidence  of  his  young  people,  to  which  a  friendly 
cheerfulness  on  his  part  will  contribute.  He  should 
not  hesitate  to  warn  them  against  the  temptations 
he  may  see  besetting  them,  or,  if  they  fall  into  sin, 
he  should  restore  them  in  the  spirit  of  meekness. 

"  4.  He  should  encourage  the  fonnation  of  asso- 
ciations among  them  for  mutual  assistance  and  for 
good  works,  in  which  associations,  however,  he 
ought  always  have  authority  and  oversight.  [The 
Luther  League  is  such  an  association.] 

"  5.  He  should  take  a  friendly  interest  in  their 
pleasures,  directing  them  to  useful  books,  giving 
them  social  opportunities,  and  discouraging  all 
doubtful  amusements,  especially  those  in  which 
young  and  unmarried  people  only  take  part,  to  the 
exclusion  of  their  parents  and  elders.      The  par- 


COlilll 


med. 


A  Ftrange 
ciistom. 


328  THE   LUTHERAN   PASTOR. 

sonage  may  be  made  a  centre  of  wholesome  in- 
fluence." 

To  this  we  add,  that  many  pastors  find  it  use- 
ful to  organize  their  classes,  and  have  the  classes 
toofether  form  an  association  of  the  confirmed. 
They  have  their  officers,  committees,  and  regular 
meetings,  with  annual  reunions.  Where  properly 
organized,  officered,  and  conducted,  no  doubt  such 
associations  can  become  very  helpful,  but  we  believe 
that,  after  all,  more  depends  on  the  proper  spirit 
and  method  of  catechising  and  confirmation  than 
on  all  else. 

In  conclusion  we  mention,  as  a  curiosity,  a  cus- 
tom we  met  with  in  the  West.  Those  confirmed 
are  not  considered  members  of  the  congregation. 
For  this  they  have  to  make  special  application  at 
some  subsequent  time.  No  v/onder  that  such  con- 
firmation is  a  mere  formality,  and  that  such  con- 
firmants  are  merely  branded  and  left  to  run  wild. 
They  don't  know  that  they  have  taken  upon  them- 
selves the  church's  vows.  They  have  merely  gone 
through  with  a  necessary,  meaningless  ceremony. 
How  they  were  catechised  passes  our  comprehen- 
sion. 


Soleiniiiiv  of 


CHAPTER   XIV. 

CONDUCTING  THE  SERVICE  PREPARATORY  TO  THE 
HOLY   COMMUNION. 

We  return  now  to  the  communicant  membership 
of  the  congregation,  of  which  the  newly  confirmed 
are  a  part.     They  have  officially  and  publicly  re- 
ceived the  right  to  join  with  the  congregation  in 
the  celebration  of  the  Lord's  Supper.     But  for  this 
solemn  service  special  preparation  is  necessan'.    To 
a  Lutheran  the  Lord's  Supper  is  indeed  a  most  im- 
portant and  holy  sacrament.     It  is  truly  the  most 
sacred  ot  all  the  ordmances  of  the  church  on  earth.      t^^'  J^^V 
There  is  nothing  beyond  it— nothing  so  heavenly 
as  this  feast  this  side  of  heaven.    Nowhere  else  does 
the  believer  approach  so  near  to  heaven  as  when  he 
kneels,  as  a  communicant,  at  this  altar,  the  Holy  of 
Holies,  in  the  Church  of  Christ. 

What  a  solemn  act!  What  a  privilege  to  ap- 
proach this  altar,  to  participate  in  its  divine  mys- 
teries, to  become  a  partaker  of  the  glorified  body 
and  blood  of  the  Son  of  God  !  Surely  no  one  who 
understands  the  import  of  this  sacrament  will  dare 
to  approach  hastily,  thoughtlessly,  or  on  the  impulse 
of  the  moment.     There  must  be  forethought  and 

(329) 


330  THE   LUTHERAN   PASTOR. 

preparation.  If  there  were  no  other  argument,  this 
alone  ought  to  be  argument  enough  against  a  general 
invitation  to  all  who  love  the  Lord,  or  who  desire 
to  commune,  to  come  forward  now,  even  though  they 
had  not  thought  of  it  before  entering  the  church 
door.  It  is  not  the  pastor's  table — if  it  were  he  might 
do  as  he  pleases  with  his  own — but  it  is  the  Lord's 
table,  and  what  right  has  he  to  invite  anyone  except 
on  the  condition  which  the  Lord  Himself  lays  down  ? 
He  does  this  with  his  own  people.  Why  should  he 
lay  down  different  terms  for  those  not  of  his  own 
flock? 

Our  Church  has  from  the  beginning  realized  the 
importance  and  necessity  of  forethoup:ht  and  prepa- 

PreparatTon  ^  •'  &  jr      r 

necessary,  ration.  She  has  had,  and  still  has,  a  special  service 
for  those  who  intend  to  commune.  Her  prepara- 
tory service  precedes  her  communion  service.  St. 
Paul  lays  down  the  divine  rule  when  he  says  (i 
Cor.  xi.  28) :  "  Let  a  man  examine  himself,  and  so 
let  him  eat  of  that  bread  and  drink  of  that  cup." 
The  Augsburg  Confession,  in  harmony  with  this, 
says  (Art.  25) :  "  It  is  not  usual  to  communicate  the 
body  of  our  Lord  except  to  those  who  have  been 
previously  examined  and  absolved."  Dr.  Horn 
says  (p.  100)  :  "  Nearly  all  the  Kirchen-ordnungai 
of  the  XVI.  century  require  that  everyone  who 
wishes  to  receive  the  sacrament  shall  personally 
give  notice  of  his  wish  to  the  pastor,  who  may  then 


PREPARATORY  TO  THE   HOLY  COMMUNION.    33 1 

discover  whether  he  needs  special  instruction,  and 
comfort  him  with  the  absolution.  The  normal 
method  was  to  have  a  service  in  the  church  on  the 
Saturday  afternoon  before  the  communion,  after 
which  the  communicant  came  to  the  minister  ;  and 
often  the  service  was  appropriately  closed  after  this 
Beichle  or  confession." 

Thus  we  see  that  private  confession  was  the  rule 
and  custom  in  our  Church  after  the  Reformation. 
It  is  still  so  in  a  large  part  of  the  Lutheran  Church. 
It  has  its  place  and  is  explained  in  Part  IV.  of 
Luther's  Small  Catechism. 

In  nearly  all  of  our  English  Lutheran  churches 
in  America,  private  confession  has  fallen  out  of  use, 
while  public  confession  and  absolution  have  taken  its 
place.  It  is  an  open  question  whether  we  have  not 
lost  by  giving  up  this  old  Lutheran  custom.  Where 
properly  conducted,  by  an  earnest  and  conscien-  confession, 
tious  pastor,  we  can  easily  see  that  it  could  be  a 
mighty  power  for  good.  Think  of  the  advantage 
to  the  pastor,  in  his  care  of  the  individual  soul,  if 
he  could  have  a  private  and  confidential  interview 
with  each  communicant  every  few  months  on  the 
particular  needs,  trials,  temptation,  sins,  and  sor- 
rows of  that  soul.  If  everyone  would  thus  confid- 
ingly and  fully  open  up  his  heart  and  his  private 
thoughts  to  his  pastor,  what  a  help  to  the  pastor 
in  administering  the  specially  needed  instruction, 


Private 


332  THE   LUTHERAN   PASTOR. 

reproof,  warning,  encouragement,  and  consola- 
tion. 

But  there  is  an  if  in  it.  If  we  had  all  ideal  pas- 
tors, sincerely  and  prayerfully  solicitous  for  the 
spiritual  welfare  of  every  soul ;  if  we  had  always 
that  full  and  unreserved  confidence  between  the 
Its  dangers,  pastor  and  every  communicant ;  if  every  commun- 
icant were  prayerfully  solicitous  about  his  own 
spiritual  welfare,  and  would  thus  fully  disclose  the 
state  of  his  heart  and  life  ;  if,  in  a  word,  we  could 
always  have  on  both  sides  that  spiritual  earnestness 
and  that  realization  of  responsibility,  yes,  then,  it 
would  be  an  unmixed  blessing.  Then,  indeed,  we 
should  neither  need  nor  want  a  for^n  for  private 
confession  and  absolution.  The  communicant 
would  not  come  and  read  a  general  confession  out 
of  a  book.  He  would  want  a  private  interview. 
He  would  want  to  open  up  and  speak  of  his  own 
particular,  peculiar,  and  special  needs,  sins,  per- 
plexities, and  burdens. 

But,  looking  at  man  as  he  is,  remembering  that 
the  old  Adam  is  a  formalist,  who  likes  to  flatter 
himself  that  when  he  has  repeated  a  certain  form 
of  words  he  has  done  his  whole  duty,  it  is  easily 
seen  how  private  confessions  may  become  a  real 
source  of  danger.  That  in  cases  and  in  communi- 
ties without  number  it  has  been  and  is  gone  through 
with  by  cold,  impenitent,  and  worldly  people,  who 


PREPARATORY  TO  THE   HOLY  COMMUNION.  ;^7,T, 

know  nothing  experimentally  of  the  broken  and 
contrite  heart  which  God  does  not  despise,  will 
scarcely  be  denied.  Better  have  no  private  confes- 
sion and  absolution  than  such  a  sacrilegious  mock- 
er)^  It  is  perilous  to  the  soul  of  the  confessor  and 
leaves  a  fearful  accountability  on  the  pastor. 

And  yet  the  pastor  ought  to  know,  as  far  as  pos- 
sible, the  spiritual  condition  of  the  inner  life  of  his 
communicants.  How  can  he  get  this  needed  knowl-  subsfiiute 
edge?  We  believe  that  a  real  pastoral  visit,  an 
earnest,  tactful,  private  interview,  can  accomplish 
all  the  good  of  true  private  confession  and  absolu- 
tion. This  demands,  however,  a  true,  seelsorger 
spirit,  unreserved,  mutual  confidence,  and  a  true 
estimate  and  regard  for  the  pastor  as  a  spiritual 
helper  and  guide.  The  pastor,  as  a  good  shepherd, 
should  know  all  his  sheep,  every  sheep  and  every 
lamb;  take  heed  unto  all  the  flock  over  which  the 
Holy  Ghost  has  made  him  overseer.  He  should 
have  the  unreserved  confidence  and  love  of  ever}'- 
one.  He  should  know  who  is  in  special  need  of 
such  a  private  interview,  especially  before  com- 
munion. There  is  one  advantage  in  this  over  the 
formal  private  confession,  in  that  the  pastor  goes  to 
those  who  need  it  most  and  who  would  be  least 
likely  to  come  to  him. 

But,  in  addition  to  all  this,  we    still   need   the 
public  preparatory  service.     Its  purpose  is  to  urge, 


334 


THE   LUTHERAN   PASTOR. 


Nature  of 

Preparatory 

Service. 


Summary. 


aid,  and  assist  the  communicant  in  his  self-exami- 
nation. It  should  make  him  realize  his  own  sinful- 
ness, deepen  in  him  true  penitence  and  longing  for 
pardon,  and  also  aid  him  in  appropriating  and  re- 
joicing in  the  full  and  free  forgiveness  of  all  his 
sins.  The  sermon  at  this  ser^ace  should  always  be 
an  earnest  and  a  searching  address  on  the  nature 
and  need  of  true  heartfelt  penitence ;  a  loving,  direct, 
plain-spoken,  and  heart-searching  warning  against 
formality,  and  an  encouragement  to  faith  out  of  a 
penitent  heart.  The  hymns,  lessons,  and  prayers 
should  all  be  in  harmony  with  this. 

The  formula  for  confession  and  absolution  should 
be  read  slowly,  solemnly,  feelingly.  There  should 
be  a  marked  difference  of  tone  between  the  decla- 
ration of  God's  pardon  or  the  absolution,  and  the 
retention.  The  former  should  be  full  of  confidence, 
breathing  out  peace  and  joy.  The  latter  should 
express  the  deepest  sadness  and  the  most  earnest 
solicitude.  Yet  they  are  often  slurred  over  in  the 
same  hasty,  heartless,  and  perfunctory  manner. 

To  sum  up  then  : 

I.  Make  much  of  your  preparatory  service.  Lay 
stress  on  its  importance.  Insist  on  the  presence  of 
every  communicant,  unless  there  is  a  real  providen- 
tial hindrance.  Instruct  your  people  constantly  to 
this  end  ;  instruct  them  also  that,  where  it  is  really 
impossible  to  be  present  at  the  public  service,  there 


PREPARATORY  TO  THE   HOLY  COMMUNION.  335 

must  be  earnest  private  prayer  and  self-examina- 
tion. Then  they  also  may  commune.  To  this 
Luther  agrees.  (See  Horn's  Ev.  Pastor,  p.  I03f) : 
"  Let  not  those  be  compelled  (provided  they  have  a 
good  report  for  faith  and  knowledge  of  the  doctrine 
of  Christ),  who  wish  to  confess  to  God  alone,  and 
thereupon  take  the  sacrament.  For  each  then 
takes  it  upon  his  own  conscience  ;  as  St.  Paul  says : 
^Let  a  man  exauiiiie  hmiself.''  " 

2.  If    at   all    possible,  have  a    separate  service. 

Where  the  confessional  and  communion  service  are    Suggestions, 
combined,  it    is    not   possible    to  instruct,   exhort, 
warn,  and  encourage,  as  at  a  separate  service. 

3.  Explain  the  service  frequently.  You  cannot 
warn  too  earnestly  against  a  mere  formal  use. 

4.  Use  it  with  the  utmost  solemnity.  Make  it  a 
solemn  convocation. 

5.  Insist  on  reconciliation  where  there  has  been 
strife  and  alienation  ;  speak  earnestly  and  plainly  on 
this  ;  show  that  a  heart  full  of  bitterness  cannot  ap- 
propriate forgiving  grace.  (See  Matt.  v.  23,  24  ; 
also  fifth  petition  of  the  Lord's  Prayer.)  It  will  be 
a  source  of  blessing  and  strength  to  the  church  if 
your  communion  seasons  are  seasons  of  general  rec- 
onciliation. 

6.  Get  the  name  of  everyone  who  intends  to 
commune.  Copy  it  carefully,  with  date,  into  the 
church    register.     Announce    beforehand   that    if 


336  THE   LUTHERAN   PASTOR. 

strangers  wish  to  commune  they  should  come  to 
the  preparatory  service,  and  make  their  request 
known  to  you  personally.  Then  you  can  satisfy 
yourself  as  to  their  fitness  or  unfitness.  * 

*  For  the  position  of  the  older  Church  Orders  on  Private  Con- 
fession, together  with  a  brief  history  of  the  rite,  see  Horn,  Ev. 
Pastor,  pp.  102-113. 

For  a  defense  of  our  Preparatory  Service,  see  Way  of  Salva- 
tion in  the  Lutheran  Church,  Chapter  XVI. 


CHAPTER  XV. 

ADMINISTERING   THE    HOLY   COMMUNION. 

As  we  noticed  above,  our  doctrine  of  this  sacra- 
ment  makes    its   administration   and    reception  a 
most  solemn  and  responsible  act.     The  pastor  needs 
to  exercise  the  most  conscientious  care  that  he  may 
rightly  administer  the  sacrament  of  the  body  and 
blood  of  our  Lord.  We  have  been  much  impressed  by 
the  earnest  and  searching  presentation  of  J.  Paludan 
Miiller's  chapter  on  the  Administering  of  the  Sac- 
raments, in  the  German  translation  of  the  Danish 
work,  "  Der  evangelische  Pfarrer  und  sein  Amt,'' 
pp.    120148,  from  which  we  present  a  few  quota-  ^^;;|,^;i,°^;;': 
tions:    "Never  should  the   Evangelical  Lutheran    ^^"^^^^^^^ 
pastor  have  any  doubt  on  this  point,  that,  while  he 
speaks  the  words   of  the  sacrament  and  performs 
the  act  connected  with  the  words,  the  Lord  Himself 
acts  through  him  ;  while  therefore  the  pastor  has 
the  intention  to  administer,  he  must  give  over  his 
whole  person  to   his  Lord,  so  that  he  acts  as  the 
Lord's   organ.     This   means  that   he   must  speak 
with  such  a  clear,  unshaken,  and  conscious  faith 
that  there  is  no  shadow  of  doubt  but  that  the  Lord 

Himself  now  speaks  and  acts Verily 

22  {^n) 


338  THE    LUTHERAN   PASTOR. 

this  demands  the  straining  of  all  the  powers  of  my 
soul.  With  the  whole  energy  of  my  freedom  I 
must  look  away  from  my  own  person  and  attend  to 
the  command  of  the  Lord  alone.  It  is  the  ex- 
tremest  obedience  and  reverence  that  is  demanded 
of  me.  I  am  to  forget  the  imperfectness  of  my 
faith,  my  weakness,  and  my  besetting  sin.  I  am 
to  look  upon  myself  as  good  enough,  strong  and 
clear  enough  in  my  faith  to  take  the  Lord's  place 
over  against  other  sinners.  Thus  am  I,  as  it  were,  to 
interrupt  the  course  of  my  life  in  order  to  carry  out 
the  command  of  my  Lord.  For  this  is  what  He 
desires,  since  He  certainly  laid  the  means  of  grace 
into  our  hands  and  put  us  into  our  place  to  admin- 
ister them. 
Feneion.  "  So  it  can  and  should  be,  and  it  is  a  beautiful 

word  which  Feneion  puts  into  the  mouth  of  the 
Lord  :  '  Why  do  you  mistrust  me  after  I  have  en- 
trusted myself  unreservedly  to  you  in  my  sacra- 
ments ? '  This  is  precisely  the  proper  word,  which 
expresses  and  declares  how  and  why  it  can  take 
place,  and  whence  the  God-fearing  boldness  to  do  this 
springs.  It  is  the  deep  and  heartfelt  confidence  in 
the  Lord  that  gives  us  this  boldness.  He  is  present 
in  His  church  and  in  us.  He  brings  it  to  pass 
according  to  His  own  will,  and  not  by  virtue  of  our 
faith.  .  .  .  Confidence  in  Him  makes  us  strong  to 
take  upon  ourselves  the  fear  and  trembling  which 


ADMINISTERING   THE   HOLY   COMMUNION.    339 

come  upon  us  when  we  administer  His  sacraments. 

Otherwise  we  could  never  endure  our  position,  for 

we  take  a  position   in  which  we  are  the  absohite 

superiors  in  the  church.     Kings  and  princes  must 

bow  before    us.     But   this    position  can  be  taken 

only   on  the  personal  condition  which  is  a  bitter 

humiliation  of  all  hierarchical  ideas.    We  administer 

the  mysteries,  conscious  that  in  and  of  ourselves  we 

are  the  lowliest  of  the  lowly,  who  must  constantly 

confess  to  ourselves  that  of   ourselves  we  can  do 

nothing.     .     .    .     Woe  unto  him  for  whom  these      The  lowly 

holy  acts  have  been  lowered  into  dead  and  median-    ^'"*  needed^ 

ical  forms,  and  who  never  at  the  font  or  at  the 

altar  feels  himself  more  humbled  and  more  exalted 

than  at  any  other  place." 

Miiller  further  speaks  most  earnest  words  on  the 
fact  that  while  the  means  of  grace  are  intended  as  a 
savor  of  life  unto  life  they  can  and  do  become, 
through  the  resistance  and  unbelief  of  the  recipient, 
a  savor  of  death  unto  death  ;  that  here  at  the  altar 
there  begins,  with  many  a  one,  the  division  which 
will  be  completed  when  the  angels  separate  the 
wheat  from  the  tares.  He  reminds  the  pastor  that 
at  the  altar  he  stands  in  the  Lord's  place ;  that  he 
has  no  right  to  narrow  or  change  the  Lord's  condi- 
tions, which  are  repentance  and  faith ;  that  the 
Lord  could  stretch  His  grace  to  embrace  a  Mary 
Magdalene  and  the  thief  on  the  cross,  but  would 


Tke  bread. 


340  THE    LUTHERAN   PASTOR. 

not  yield  an  inch  to  high-priest  and  Pharisee.  He 
insists  that  it  is  a  prime  obligation  and  responsi- 
bility of  the  minister's  activity  to  guard  most  strictly 
the  proper  use  of  the  sacraments.  "  Here,"  he  says, 
* '  lies  the  pastor's  heaviest  burden.  What  truly  evan- 
gelical pastor  can  refrain  from  a  holy  fear,  as  he 
reminds  himself  that  he  must  do  everything  in  his 
power  that  that  which  should  bring  heaven's  richest 
blessing  bring  not  condemnation  ?  " 

With  all  this  we  most  heartily  agree.  With  what 
care  and  prayer  should  we  not  then  prepare  for  and 
fill  up  our  communion  days  ! 

Three  things  are  necessary'  to  a  proper  celebra- 
tion of  the  holy  communion,  viz.,  consecration,  dis- 
tribution, and  reception  of  the  elements. 

The  elements  are  bread  and  wine.  Our  Saviour 
undoubtedly  used  unleavened  bread.  Our  Church 
has  never  insisted  on  this  as  necessary  to  a  valid 
communion.  Where  it  can  conveniently  be  had,  in 
convenient  form,  it  is  well  to  have  it.  Neither 
does  our  Church  consider  the  breaking  of  the  bread 
as  essential.  Our  Saviour  broke  the  bread  in  order 
to  distribute  it.  He  could  not  have  distributed  the 
passover-bread  without  first  breaking  it.  To  insist 
on  such  an  incident,  as  necessary  to  a  valid  com- 
munion, strikes  us  as  the  height  of  formalism  and 
ceremonialism. 

The  most  convenient  form  of  unleavened  bread 


ADMINISTERING   THE    HOLY   COMMUNION.    341 

is  the  wafer.  Where  the  people  are  properly  in- 
structed they  will  rarely  object  to  it.  Where,  how- 
ever, there  is  serious  objection,  it  is  wrong  to  force 
its  use ;  and  so  to  interfere  with  the  spirit  of  harmony 
and  devotion  that  ought  to  pervade  the  celebration, 
is  also  formalism.  It  is  un-Lutheran  to  make  an 
essential  out  of  an  adiaphoron.  Where  it  is  inexpe- 
dient to  use  the  wafer,  any  kind  of  bread  may  be 
used.  Better  have  common  light  bread  than  the 
soggy,  heav>',  sweetened  stuff  often  sold  or  pre- 
pared as  communion  bread. 

But,  whatever  kind  of  bread  it  is,  see  that  it  is  in 
convenient  form  for  breaking  off  small  pieces. 
Narrow  square  strips  are  good.  It  may  be  well  to 
have  it  cut  into  small  pieces  beforehand,  or  to  break 
it  into  morsels  while  each  table  of  communicants 
comes  forward. 

As  to  the  wine,  it  should  be  oho^^  not  yXevico';.* 
Our  Church  has  never  paid  any  serious  attention  to 
the  extreme,  baseless,  and  unscriptural  arguments  of 
the  advocates  of  unfennented  grape-juice.  She  does 
not  believe  that  this  is  wine,  such  as  our  Saviour 
used.  The  assertion  that  the  taking  of  a  sip  of 
communion  wine  a  few  times  in  a  year  might  lead 
anyone  to  become  a  drunkard  seems  to  her  to  border 
on  the  blasphemous.     That  a  means  of  grace,  in- 

*  For  an  exhaustive  and  a  conclusive  discussion  of  the  "Two 
Wine  Theory,"  see  pamphlet  by  the  late  Dr.  Howard  Crosby. 


The  wine. 


The 

eonsecratioii. 


342  THE   LUTHERAN   PASTOR. 

stitiited  for  the  nourisliing  and  strengthening  of  the 
weak,  when  rightly  received,  could  become  an 
occasion  or  a  cause  of  one's  fall  or  ruin  seems  too 
preposterous  and  irreverent  to  be  named  among 
Lutheran  Christians. 

The  proper  element  is  real  wine,  the  fermented 
juice  of  the  grape.  But  see  that  it  is  pure.  The 
alcoholic  mixtures  sometimes  used  are  a  disgrace. 
We  have  heard  of  ministers  procuring  their  com- 
munion wine  in  saloons.     Shame  on  them  !  3 

Having  procured  the  proper  earthly  elements,  how 
shall  they  be  consecrated?  Horn  (p.  123)  quotes 
Chemnitz  as  follows :  "  The  consecration  of  the 
Eucharist  consists  in  the  words  of  the  institution 
spoken  by  the  Son  of  God,  through  which  institu- 
tion He  Himself  consecrates  and  sanctifies  bread 
and  wine,  so  that  by  divine  grace  and  power  they 
get  a  name  which  they  had  not  before,  and  are  His 
Body  and  Blood."  This  is  followed'  by  a  longer 
quotation  from  Gerhard  to  the  same  effect. 

The  Communion  Service  of  our  Common  Service 
provides  a  proper  form,  with  the  necessary  rubrical 
directions.  Let  the  minister  familiarize  himself 
with  this,  not  overlooking  the  rubrics.  It  is  impor- 
tant that  a  sufficient  supply  of  both  elements  be  on 
the  altar.  Should  the  supply  of  either  or  of  both  run 
short,  it  will  be  necessary  to  consecrate  the  new 


communing. 


ADMINISTERING   THE    HOLY   COMMUNION.    343 

supply,  using  only  the  Lord's  Prayer  and  the  words 
of  Institution  as  found  in  the  service.  In  fact,  the 
latter  alone  would  suffice. 

It  oueht  to  be  understood  before  the  communion 
service  begins  in  what  order  the  communicants  are 
to  come  forward,  so  that  there  may  be  no  unbecom- 
ing delay,  haste,  or  crowding.  A  few  quiet  words  The  order  of 
will  preclude  embarrassment.  We  favor  the  custom 
of  families  sitting  together  in  the  pew  and  coming 
forward  and  communing  together,  though  this  is  not 
essential.  We  also  greatly  prefer  kneeling  to  stand- 
ing by  the  communicants,  as  more  reverent  and  be- 
coming for  this  holy  act.  But  neither  is  this  to  be 
suddenly  forced  on  a  congregation.  Instruction  and 
persuasion  must  precede.  Where  customar}',  let  the 
minister  put  the  bread  in  the  mouth  of  the  com- 
municant. This  also  is  not  essential.  To  insist  on 
it  as  essential  is  formalism.  If  the  recipient  is  fit 
to  commune,  he  is  not  unfit  to  touch  the  elements 
with  his  fingers. 

Have  the  cup  full,  but  not  so  full  as  to  be  in 
danger  of  running  over.  Refill  between  tables. 
Have  a  clean  napkin  at  hand.  If  flies  are  very  bad, 
keep  a  napkin  or  a  pall  on  the  cup  while  you  dis- 
tribute the  bread.  Have  a  perforated  spoon.  Keep 
turning  the  cup  as  you  pass  from  one  communicant 
to  another.    Wipe  the  rim  carefully  before  refilling. 


commvuiion. 


344  THE    LUTHERAN   PASTOR. 

Let  the  communicant  help  guide  and  tip  the  cup 
with  his  hand.* 

Use  the  words  of  the  Common  Service  in  the 
distribution.  Speak  them  deliberately,  distinctly, 
and  reverently.  Do  not  forget  that  it  is  at  the 
reception  that  the  heavenly  joins  itself  to  the 
earthly  element. 

Those  who  cannot,  on  account  of  bodily  infir- 
mity, come  to  the  Lord's  house,  should  not  be  de- 
prived of  the  holy  communion.  They  need  it 
Private  even  morc  than  those  who  are  well  and  strong. 
They  should  all  be  visited  beforehand  and  informed 
of  the  time  when  they  also  may  partake  of  the 
heavenly  feast.  They  should  be  admonished  and 
instructed  as  to  proper  preparation,  and  encouraged 
to  trust  in  the  dear  Saviour.  At  the  appointed 
time  the  pastor  should  carry  the  elements  to  them. 
If  possible,  have  a  private  communion  set.  If  the 
communicant   is  weak,  shorten  the  service.     Use 

*  The  individual  cup  has  never  seriously  commended  itself 
among  true  Lutherans.  Thinking  people  are  not  affected  by 
the  senseless  microbe  scare.  What  we  said  above  as  to  danger 
in  a  means  of  grace  applies  here  also.  The  individual  cup  is 
unhistorical  and  unscriptural.  It  militates  against  the  idea  of  a 
communion.  "  For  yve  are  all  one  bread  and  one  body,  even  as 
we  are  all  partakers  of  this  one  bread  and  drink  of  this  one 
cup." 

Cleanliness,  on  the  part  of  the  communicant,  should,  however, 
be  insisted  on.  To  come  with  unrinsed  mouths,  with  unwashed 
and  even  tobacco-soaked  moustaches,  is  an  irreverent  abomina- 
tion. A  few  plain,  kind  words  after  the  preparatory  address  will 
generally  cure  the  evil. 


ADMINISTERING   THE    HOLY   COMMUNION.    345 

the  Service  for  the  Communion  of  the  Sick,  p.  399, 
Church  Book.  The  second  rubric  says  :  "  If  the 
sick  person  be  so  weak,  or  in  such  peril  of  death, 
that  the  order  here  given  cannot  be  fully  observed, 
it  shall  suffice  to  use  the  most  essential  parts,  to 
wit :  the  confession  and  absolution,  the  words  of 
institution,  and  the  giving  of  the  bread  and  wine." 
To  this  we  add  :  In  case  of  great  ner\^ousness  or  ex- 
haustion, if  the  person  is  known  to  be  a  devout 

How  t» 

Christian,  even  the  form  of  confession  and  absolu-  administer. 
tion  may  be  omitted.  A  Scripture  passage  assuring 
of  forgiveness  to  the  penitent  and  believing,  with  a 
word  on  the  intent  and  blessing  of  the  sacrament, 
will  suffice  ;  then  the  words  of  consecration  and  the 
distribution.  Let  the  prayers  be  very  brief,  free, 
tender,  and  distinct.  Depart  with  a  cheerful  word 
of  hope  and  blessing.  Never  weary  the  weak  and 
nervous. 

As  to  elements  left  over,  wafers  may  be  preserved 
for  communion  of  the  sick  or  for  the  next  regular 
communion.  This  is  one  argument  in  their  favor. 
If  common  bread  is  used,  what  remains  should  be 
burned.  Thus  were  the  remains  of  the  Old  Tes- 
tament sacrifices  disposed  of  because  they  had  been 
separated  to  a  holy  use.  Wine  left  over  in  the 
flagon  may  be  used,  like  wafers,  for  the  sick,  or 
poured  out,  or  preserved. 

As  to  the  frequency  of  communing,  we    know 


34^  THE   IvUTHERAN    PASTOR. 

that  in  the  apostolic  and  ancient  Church  some  com- 
muned on  certain  days  of  the  week  and  some  every 
Lord's  day. 

There  are  those  among  us  who  argue  from  this 
beautiful  custom  of  the  Early  Church  for  a  frequent 
celebration  of  the  communion  among  us.  For  an 
ideal  Church,  made  up  of  ideal  Christians,  it  would 
no  doubt  be  meet,  right,  and  proper.  Such  was  the 
Early  Church  in  the  fervency  and  fervor  of  her  j&rst 
love.  It  was  the  martyr  Church.  In  such  a  Church, 
at  such  a  time,  there  would  prevail  such  a  tone  of 
spiritual  life  that  there  would  be  constant  readiness 
and  fitness  to  come  to  the  Lord's  table. 

But  we  do  not  live  in  such  a  time.  The  tone  of 
^jequenc)  of  the  Church's  life  is  sadly  different.  Amid  the  rush 
and  the  crush  for  pleasure  and  for  gain  ;  amid  the 
cares  of  this  life,  the  deceitfulness  of  riches,  and  the 
lusts  of  other  things,  there  is  not  a  constant  fitness 
for  communion.  We  are  living  on  too  low  a  plane. 
It  is  hard  enough  to  be  lifted  up  and  keyed  up  every 
few  months  to  a  proper  appreciation  and  a  worthy 
reception  of  the  heavenly  feast.  Special  preparation 
and  special  effort  are  necessary.  In  this  age  of 
irreverence  holy  things  easily  become  familiar  and 
common.  We  have  warning  examples  enough 
around  us.  Among  High  Church  Anglicans  the 
daily  communion  becomes  largely  a  spectacular 
ofiFering  of  the  mass  without  communicants.  Among 


communion. 


ADMINISTERING    THE    HOEY   COMMUNION.    347 

the  so-called  Disciples  or  Campbellites  the  weekly 
communion  is  often  little  better  than  a  farce  that  is 
not  even  solemn.  It  is  hurried  through  and  slurred 
over  without  reverence  or  meaning.  We,  too,  are 
human.  We  are  thankful  if  we  can  get  our  people 
into  the  proper  frame  and  spirit  at  our  present 
communion  seasons.  In  the  present  state  of  the 
church  we  do  not  favor  a  too  frequent  communion.   \ 

One  question  more.     May  or  should  a  pastor  ad- 
minister the   communion  to  himself?     We  agree   Administenng 

to  one's-self. 

with  Dr.  Horn,  who  says  (p.  134) :  "  It  is  not  wrong 
for  the  pastor  to  give  the  Holy  Supper  to  himself 
al  the  comniufiio7i  of  his  congregation  ;  and  this  is 
necessary  in  this  countr}',  where  ministers  are  few 
and  live  far  apart  Yet  it  would  be  a  great  benefit  to 
every  pastor  to  have  his  Beichivater  \i.  e.^  his  special 
spiritual  adviser],  from  whom  he  could  at  right 
times  receive  the  absolution  and  the  Holy  Supper." 
On  page  135  Dr.  Horn  quotes  from  Hartmann  and 
Chemnitz  in  favor  of  the  practice.  Let  the  pastor 
then,  when  all  the  rest  have  communed,  kneel  at  the 
altar  and  reverently  administer  to  himself,  and  so 
commune  with  the  congregation  of  which  he  also 
is  a  member.  If,  however,  he  can  have  the  assist- 
ance of  a  neighboring  pastor,  of  his  own  faith  and 
confession,  so  much  the  better. 


CHAPTER   XVI. 

PERFORMING   THE    MARRIAGE   CEREMONY. 

"  Marriage  is  a  holy  estate,  instituted  of  God, 
and  to  be  held  in  honor  by  all.  It  is  well-pleasing 
to  God  and  has  His  blessing." 

We  have  two  remnants  of  Eden  left  to  us.     One 
is  a  sacred  seventh  day,  fraught  with  rest  and  re- 
freshment for  body  and  soul.     The  other  is  mar- 
Importance  of     . 
marriage.      riage,  with  its  Christian  home.     These  are  relics  of 

Paradise.  The  beauty  and  blessing  of  Eden  ought 
to  be  allied  with  matrimony.  But,  in  our  fallen 
world,  it  is  only  too  often  the  antipode  of  this.  It 
has  been  truly  and  forcibly  said  that  the  bonds  of 
matrimony  may  be  the  golden  cords  to  draw  us  to 
heaven  or  the  iron  chains  to  drag  us  to  hell.  What 
momentous  issues  hang  on  the  choosing  and  accept- 
ing of  a  life-companion.  It  is  the  making  or  the 
marring  of  peace  and  blessedness  for  the  life  that  now 
is,  and  often  also  for  that  which  is  to  come.  How 
carefully  this  plant  from  the  garden  of  Eden  should 
be  fostered  and  guarded.  The  pastor  has  a  solemn 
duty  here.  Of  this  we  have  spoken  above.  He  is 
to  do  all  he  possibly  can  to  prevent  hasty  and  dan- 
gerous engagements.       It  is  the   doctrine  of    our 

(348) 


PERFORMING  THE   MARRIAGE  CEREMONY.    349 

Church,  based  on  the  Divine  Word,  that  the  essence 
of  marriage  is  in  the  consent  of  the  parties.  This 
consent  is  given  in  a  proper  engagement  or  be- 
trothal. It  is  here  therefore  where  the  fatal  mis- 
takes are  made  ;  and  it  is  here  where  the  safeguards 
must  be  applied. 

The  pastor  is  not  to  marr>'  indiscriminately  all 
who  apply  to  him. 

I.  The  State  has  an  interest  in  the  matter.  Self- 
preservation  demands  that  the  State  guard  this  in- 
stitution. If  left  without  any  restrictions,  the  State 
knows  that  it  would  soon  have  on  hand  a  large 
constituency  of  physical,  mental,  and  moral  degen- 
erates. The  State  therefore  has  not  merely  the 
right  but  the  most  sacred  duty  to  hedge  about  and 
regulate  the  marriage  of  its  subjects.  Every  State 
therefore  has  its  own  laws  on  the  subject.  Some  of 
these  laws  are  sadly  defective  and  bad.  The  laws 
of  different  States  in  our  land  differ  from  one  an- 
other. This  is  the  most  serious  drawback  of  all. 
"We  need  a  national  code  on  marriage  and  divorce. 
For  this  every  pastor  ought  to  labor  and  use  his 
influence  in  ever>^  proper  way  and  at  every  possible 
opportunity. 

Meanwhile,  every  pastor  must  know  and  obey 
the  laws  and  regulations  of  the  State  wherein  he 
resides  or  officiates.  He  must  be  subject  to  the 
powers  that  be.     Ignorance  is  no  excuse  for  trans- 


The  Stale 
interested. 


350  THE   LUTHERAN    PASTOR. 

gression.  He  has  a  right  to  decline  to  perform  the 
ceremony  where  the  State  allows  it.  But  he  dare 
not  perform  the  ceremony  where  the  State  forbids 
it. 

2.  He  should  refuse  to  marry  those  who  are  too 

Whom  to 

refuse.  young,  especially  if  they  do  not  have  the  consent  of 
their  parents.  Parental  authority  and  desire  ought 
always  to  be  recognized  and  honored,  except  where 
it  conflicts  with  the  principles  of  the  Gospel.  No 
parent  has  a  right  to  force  a  marriage  where  there 
is  no  love,  or  for  pecuniary  and  society  reasons 
alone. 

3.  As  already  remarked,  the  pastor  should  dis- 
courage attachments  and  engagements  between 
those  who  differ  in  their  faith  and  church  connec- 
tion. If  they  cannot  agree  to  worship  the  same 
God,  in  the  same  faith,  in  the  same  way,  and  in  the 
same  church,  they  ought  not  to  become  engaged. 
Their  religion  ought  to  be  the  most  sacred  bond  of 
their  union,  and  in  this  there  should  be  a  hearty 
agreement.  But — Cupid  never  studied  theology, 
and  the  pastor  cannot  always  forbid  or  prevent. 
But  where  a  believer  desires  to  marry  an  outspoken 
and  positive  unbeliever,  the  pastor  must  be  bound 
by  the  clear  declarations  of  the  Divine  Word,  "  Be 
ye  not  unequally  yoked  together  with  unbelievers  " 
(2  Cor.  vi.  14)  ;  "  She  is  at  liberty  to  be  married  to 
whom  she  will,  only  it?  the  Lord''''  (i  Cor.  vii.  39). 


Difficult 

counsels. 


PERFORMING  THE   MARRIAGE  CEREMONY.    35 1 

If  the  pastor  is  persuaded  that  the  one  party  is  such 
an  unbeliever  as  is  meant  by  Paul,  he  must  refuse 
to  perfonn  the  ceremony. 

4.  If  the  pastor  knows  the  one  party  to  be  heart- 
lessly cruel,  dangerously  intemperate,  or  affected 
with  disease  from  lewdness,  he  should  also  refuse 
to  become  a  party  to  plunging  the  innocent  into  a 
life  of  suffering. 

5.  He  should  also  do  all  he  can  to  prevent  a 
union  with  one  who  has  a  hereditary  taint  of  mental 
or  seriously  physical  disease. 

6.  He  should  positivel}-  refuse  to  marry  one  who 
has  been  divorced  on  other  than  Scriptural  grounds  ; 
as  also  the  guilty  party  divorced  on  Scriptural 
grounds.  We  believe  that  the  ground  given  by  our 
Saviour,  viz.,  adultery,  is  the  only  Scriptural 
ground  for  divorce.  On  this  point,  however,  Luth- 
eran theologians  differ.  Let  everyone  be  fully  per- 
suaded in  his  own  mind. 

7.  He  should  refuse  to  marry  those  related  to 
each  other  within  the  degrees  forbidden  by  God. 
(See  Lev.  xviii.  1-20  :  xx.  10-23  5  Deut.  xxvii.  20- 
23  ;  Matt.  xxii.  23-31  ;  i  Cor.  v.  1-7.)  We  do  not  be- 
lieve that  Lev.  xviii.  18  refers  to  a  deceased  wife's 
sister,  but  to  a  living  wife's  sister. 

Here  are  a  few  suggestions : 

°^  Suggestions, 

I.  It  is  the  bride's  privilege  to  select  the  pastor  to 
perfonn  the  ceremon)-.     If,  for  special  reasons,  she 


352  THE   LUTHERAN   PASTOR. 

selects  another  pastor  than  her  own,  that  pastor 
should  consult  the  pastor  of  the  bride  before  he 
officiates. 

2.  Encourage  church  weddings  as  much  as  pos- 
sible. There  is  a  peculiar  fitness  in  this.  The 
taking  of  this  most  serious  earthly  step  of  life  at 
the  church's  altar  throws  around  it  a  solemnity,  a 
circle  of  associations,  and  a  divine  halo  not  easily 

weddin-js  forgottcu.  It  also  givcs  opportunity  for  inviting 
the  whole  congregation  and  all  the  friends.  It 
avoids  the  difficult  and  delicate  matter  of  special 
invitations,  and  the  slights  and  hurts  that  are  sure  to 
follow.  It  is  also  the  easiest  way  of  avoiding  the 
work  and  worry  and  expense  of  a  wedding  feast  for 
the  friends. 

3.  In  all  this  counsel  simplicity.  Caution  against 
the  vulgar  effort  at  display. 

4.  Make  the  ceremony  brief  and  impressive. 
Use  the  Church  Service,*  allowing  yourself  such 
variations  as  do  not  touch  the  essential  part  and 
for  which  you  have  good  reasons.  Offer  a  heart- 
felt free  prayer  for  the  couple. 

An  address  is  not  essential,  as  the  formula  (Rovers 
all  the  important  instruction,  direction,  and  prom- 
ise of  the  Divine  Word.  Where,  however,  an  address 
is  desired,  let  it  be  brief,  befitting,  and  full  of  en- 

*  We  do  not  like  to  repeat  the  words,  "  Be  fruitful  and  mul- 
tiply and  replenish  the  earth."    We,  therefore,  leave  them  out. 


PERFORMING  THE   MARRIAGE  CEREMONY.    353 

couragement  to  a  Christian  home-life.  It  is  our 
experience  that  such  counsel  and  encouragement 
are  far  more  effective  in  a  quiet  and  earnest  pastoral 
talk  in  the  new  home.  The  nerv^ous  couple  at  the 
altar  is  not  in  the  fittest  frame  to  gi\'e  heed  to 
public  admonition. 

5.  If  there  is  a  wedding  feast,  and  you  are  invited, 

be  careful  of  your  deportment.  Be  cheerful,  and  pastor's 
and  do  all  }'ou  can  to  make  everybody  feel  at  ease,  deportment. 
Avoid  intemperance  in  eating.  We  have  already 
given  our  advice  as  to  drinking.  It  is  better  not 
to  drink  wine  in  a  promiscuous  crowd.  Do  not 
allow  yourself  to  be  loud  and  boisterous.  Guard 
the  dignity  of  your  office.  Discountenance  any- 
thing that  is  contrary  to  the  Gospel  of  Christ.  If 
questionable  amusements  are  started,  leave  quietly 
for  home. 

6.  Show  no  greediness  for  a  fee.  Give  a  good 
certificate,  worthy  of  a  good  frame. 

7.  Watch  over  all  the  couples  that  you  marry  as 
far  as  you  can.  Do  all  you  can  to  help  them 
establish  and  maintain  a  Christian  home,  and  to 
have  them  faithful  members  of  your  Church.  The 
very  fact  that  you  married  them  gives  you  access 
to  their  heart  and  home. 

8.  Your  advice  and  consent  will  sometimes  be 
sought  for  obtaining  a  divorce.  Where  the  bond 
has  already  been  broken  by  adultery,  you  can  freely 

23 


354  'THE   LUTHERAN    PASTOR. 

advise  a  legal  separation.  But  set  yourself  firmly 
against  a  divorce  on  account  of  incompatibility,  an 
incurable  disease  or  insanity.  These  are  crosses 
that  the  married  must  bear  when  they  are  laid  upon 
.Separation  or  ^hcm.     lu  such  sad  cascs  there  should  positively 

divorce.  ^  •' 

be  no  begetting  of  children.  In  case  the  husband 
has  become  a  willful  and  hopeless  drunkard,  in 
case  of  brutality  and  cruelty,  you  can  advise  sepa- 
ration, but  not  divorce.  We  do  not  believe  that 
God  demands  that  a  Christian  woman  should  live 
with  a  heartless  brute,  who  endangers  the  life  of 
herself  and  of  her  children.  But  he  is  still  her 
husband  and  she  is  still  his  wife  as  long  as  they 
both  live. 


N  eed  of    true 


CHAPTER  XVII. 
./Ministering  to  the  bereaved — burying  the 

DEAD. 

^We  consider  now  the  most  delicate,  difficult  and 
dangerous  of  all  the  pastor's  public  offices. 

He  is  called  upon  to  minister  to  the  bereaved. 
He  is  to  be  the  counselor  and  comforter  in  broken      --ympaUiy. 
homes,  to  breaking  hearts. 

He  is  to  go,  as  a  messenger  from  God,  to  stand 
between  the  living  and  the  dead.  As  a  man  of  ten- 
der sympathy,  he  deeply  feels  for  and  with  the  sor- 
rowing. He  loves  them  with  a  compassionate  love. 
His  heart  yearns  for  them  in  their  anguish.  He 
would  mingle  his  tears  with  theirs  and  weep  with 
them  that  weep. 

If,  in  the  house  of  death,  he  has  the  well-grounded 
conviction  that  the  departed  died  in  the  Lord,  then  it 
is  easy.  Then,  with  all  his  sympathy  and  compas- 
sion, he  carries  a  grateful  joy  that  he  is  permitted  to 
go  and  bear  comfort  to  God's  people,  to  speak  to  the 
heart  of  Jerusalem's  children,  to  comfort  them  that 
mourn  in  Zion,  to  give  them  beauty  for  ashes,  the 
oil  of  joy  for  mourning,  the  gannent  of  praise  for  the 
spirit  of  heaviness.     It  is  indeed  a  high,  a  holy,  and 

(355) 


Difficult  cases. 


356  THE    LUTHERAN   PASTOR. 

a  heavenly  privilege  to  go  to  the  house  of  mourn- 
ing, in  the  name  and  with  the  message  of  the  God 
of  all  comfort  who  comforteth  us  in  our  affliction, 
that  we  may  be  able  to  comfort  them  which  are  in 
any  trouble,  by  the  comfort  wherewith  he  himself  is 
comforted  of  God.  To  know  and  to  feel  that  the 
comfort  which  he  brings  is  the  only  comfort  in 
the  world,  without  which  all  the  money,  friendship, 
and  the  kindly  offices  of  the  world  are  at  such 
times  a  hollow  mockery,  that  there  is  no  other  balm 
in  Gilead,  no  other  physician  there,  this  is  indeed  a 
privilege  that  an  angel  might  covet. 

But,  alas,  for  only  too  many  it  is  not  true  that 
for  them  to  live  is  Christ,  and  to  die  is  gain.  They 
have  not  lived  in  Christ,  and  Christ  has  not  been  in 
them  the  hope  of  glory.  They  have  not  died  in 
the  Lord. 

To  the  bereft  homes  and  funerals  of  these  the 
pastor  is  also  called.  For  the  sake  of  the  living  he 
is  ever  ready  to  go.  Ev^en  if  the  day  be  bitterly 
cold,  the  distance  great,  the  roads  bad,  and  the 
storm-king  abroad,  the  true  pastor  goes.  He  must 
go.  He  could  have  no  peace  of  conscience,  could 
not  sleep,  if,  from  selfish  motives,  he  refused  to  go. 

But  what  shall  he  say  ?  What  ser^dce  shall  he 
hold  ?  There  is  a  conflict  within  him.  His  heart 
prompts  him  to  spare  the  living,  to  give  them  every 
comfort    that  words  can  give,  to  please  them  in 


MINISTERING   TO  THE    BEREAVED.  357 

their  sore  distress.  We  do  not  like  even  to  speak  of 
such  pastors  as  endeavor  to  please  and  to  flatter  and 
to  give  hope,  where  they  have  no  Scriptural  ground, 
especially  to  the  influential,  the  rich,  and  those  from  uetravinij 
whom  they  expect  a  fat  fee.  These  are  traitors  to  *^"^''*  ^^^^ 
their  conscience  and  to  their  God.  They  bring  the 
ministry  and  the  church  into  contempt ;  they  are 
the  Judases  among  the  Lord's  apostles.  We  have 
met  with  a  number  of  shocking  cases  of  this  kind. 
A  rich  man  committed  suicide,  where  there  was  no 
reason  for  believing  that  he  wa;s  not  in  his  right  mind. 
The  funeral  service  was  conducted  in  the  church  to 
which  he  had  belonged — not  a  Lutheran  church. 
The  pastor  announced  the  hymn,  "Asleep  in  Jesus, 
blessed  sleep."     The  sermon  was  in  the  same  key. 

Another  case.  A  young  man,  of  a  prominent 
family,  was  converted,  or  claimed  that  he  was,  at  a 
revival  and  became  at  once  a  leader  of  young  men's 
prayer  meetings,  etc.  He  married  an  exemplary  lady 
of  a  prominent  family  in  the  same  church.  He 
soon  went  back  to  his  old  ways,  going  rapidly  from 
bad  to  worse,  and  was  finally  murdered  in  a  brothel. 
His  pastor,  a  high  Mason,  preached  him  into 
heaven,  and  among  other  extravagant  phrases  said, 
"  I  expect  some  day  to  range  the  plains  of  glory 
with  Brother  Edgar  on  my  arm." 

One  more,  though  we  might  multiply  cases  that 
have  come  under  our  observation. 


358  THE   LUTHERAN   PASTOR. 

A  young  man  of  a  prominent  Lutheran  family 
died.  He  was  an  Odd  Fellow ;  a  wild  and  way- 
ward youth,  who  did  not  belong  to  church.  We  were 
invited  to  speak  in  English  at  the  funeral,  while  his 
pastor  spoke  in  a  foreign  tongue.  The  Odd  Fel- 
lows were  present,  but  took  no  part  in  the  service. 
Auothct       We  met  the  pastor  before  the  service  and  told  him 

example.  --.     ,  •  1 

that  God  gave  us  an  opportunity  to  speak  some 
plain  and  needed  truth.  He  said,  "  Yes,  yes,"  but 
when  his  turn  came  he  preached  the  dead  straight 
into  heaven,  saying  :  "  I  not  only  hope,  but  I  know 
that  he  is  in  heaven."  Well,  we  should  not  like  to 
render  the  account  of  these  men  in  the  day  of  judg- 
ment It  is  a  fearful  thing  to  preach  one  Gospel 
to  the  living  and  another  over  the  dead.  Whoever 
does  it  thereby  rocks  the  godless  and  worldly  to 
sleep  in  their  sin.  We  have  heard  such  people  say  : 
"  Well,  if  that  person  is  saved,  I  need  not  worry,  for 
I  am  surely  not  as  bad  as  he."  We  verily  believe 
that  multitudes  have  been  confirmed  in  their  world- 
liness  by  funeral  sermons. 

On  account  of  this  shocking  and  criminal  abuse, 
many  earnest  men  have  advocated  the  abolish- 
ment of  all  funeral  sermons.  But  we  do  not  agree 
with  them.  For  the  true  pastor,  the  funeral  ser- 
vice is  a  God-given  opportunity  for  doing  much 
good.  In  the  country  and  small  towns,  especially, 
multitudes  go  to  church  at  a  funeral  who  rarely  go 


MINISTERING    TO   TUE    BKREAVED.  359 

at  Other  times.     If  they  are  ever  serious,  if  they 

Shall  funeral 

ever  think  of  the  uncertainty  of  this  life  and  the     sermons  be 

J     1  abolished  ? 

certainty  of  a  future,  it  is  now.  Unbelief  and  skep- 
ticism cannot  look  death  in  the  face.  They  break 
down  at  the  coffin  and  the  grave.  Now  preach  the 
truth,  tenderly,  but  earnestly  and  plainly.  Set 
clearly  before  them  life  and  death.  Show  them 
plainly  that  there  is  only  one  way  of  salvation, 
what  it  is,  and  that  there  is  no  escape  for  them 
that  neglect  it. 

As  said  above,  even  the  true  pastor  is  tried  ;  his 
sympathies  urge  him  one  way,  his  conscience  an- 
other. What  shall  he  do  ?  What  about  the  burial 
service?  Where  the  pastor  does  not  have  good 
ground  for  believing  that  the  departed  died  in  what  scrv.c 
Christ,  he  dare  not  give  the  impression  that  he  be- 
lieves it  is  well  with  him.  Bear  in  mind  the  first 
rubric  of  our  "  Service  for  the  Burial  of  the  Dead," 
which  says :  "  The  Order  of  Service  here  following 
is  provided  only  for  the  burial  of  members  of  the 
church,  or  those  who  depart  this  life  in  Christian 
faith."  Only  for  such  can  the  fu.l  service  be  used. 
For  others  a  service  must  be  improvised.  The 
hymns,  the  lessons,  and  the  prayers  must  then  refer 
to  the  living  alone.  Above  all  must  the  commit- 
ment of  the  body  at  the  grave  with  its  hope  of  a 
glorious  resurrection  be  omitted.  The  same  prin- 
ciples  apply  to   the  sermon.     It  must  be  for  the 


to   V 


360  THE   LUTHERAN    PASTOR. 

living.  It  may  comfort  the  mourners  by  directing 
them  to  the  source  of  strength  and  healing  for  their 
own  broken  hearts. 

Civil  virtues  of  the  dead  may  be  mentioned,  but 
nothing  of  the  welfare  of  his  soul.  Of  course  it  is 
.  neither  necessary  nor  advisable  to  inform  the  be- 
reaved beforehand  that  you  will  use  such  a  service. 

There  are  three  specially  difficult  classes  of 
funerals  at  which  the  pastor  may  be  asked  to  offi- 
ciate. They  are  lodge  funerals,  those  of  suicides, 
and  cremations.  We  have  no  commandment,  but 
give  our  own  conviction  and  counsel. 

First.  As  to  the  lodge.  We  have  already  given 
our  opinion  of  the  lodge  and  of  its  false  religion. 
We  have  also  given  what  we  consider  the  best 
method  of  dealing  with  the  evil. 

A  lodge  member  dies.  His  family  desires  the 
WTiere  the  church's  burial  and  sends  for  you.  The  lodge  de- 
lodge  IS       sires  to  be  present  and  to  hold  its  service.     What  is 

present.  ^ 

the  minister  to  do  ?  Some  say  that  he  is  bluntly  to  re- 
fuse to  have  anything  to  do  with  the  funeral,  regard- 
less of  the  feelings  of  the  sorrowing  or  of  the  effect 
of  his  conduct  on  them  and  on  the  members  of  the 
lodge.  He  is  to  retreat  with  the  truth  and  let  error 
have  the  whole  field.     Is  this  right  and  proper  ? 

Without  doubt  or  question  the  minister  of  Christ 
can  in  no  wise  countenance  the  false  religion  of  the 
lodge,  nor  recognize  its  right  to  conduct  what  has 


MINISTERING   TO   THE    BEREAVED.  36 1 

ever  been  and  should  ever  be  a  Christian  service 
Neither  dare  he  compromise  the  religion  of  his 
Lord  and  of  His  Bride,  the  Church,  by  putting  it 
on  an  equality  with  the  heathenism  of  the  lodge. 
He  dare  not  have  a  union  service,  divided  between 
himself  and  the  lodge  chaplain. 

What  then  can  and  should  he  do  ? 

First.  Let  him  explain  his  position  gently,  kindly, 
and  firmly  to  the  family.  Then  let  either  the 
family  or  himself  explain  it  to  the  officers  of  the 
lodge,  showing  that  he  cannot  consistently  either 
recognize  or  mix  with  their  ceremony.  Let  him 
show  to  both  that,  if  Christian  burial  or  the  service 
of  a  minister  is  desired,  the  church  must  have  the 
right  of  way.  He  cannot  say  who  may  come  or 
who  may  not  come  to  the  service.  He  cannot 
dictate  how  those  who  come  are  to  dress.  If  the 
lodge  desires  to  come,  togged  out  in  regalia,  he 
must  suffer  it.  But  he  will  utterly  ignore  their 
presence,  will  preach  most  plainly  and  earnestly  on 
the  only  way  of  salvation,  and  the  only  institution 
founded  by  Christ  for  mediating  this  salvation.  He 
must  tell  them  plainly  that  no  system  of  morals 
and  of  charity,  no  man-devised  system  of  religion, 
no  human  institution,  can  save  lost  humanity.  All 
this  without  attacking  or  railing  at  persons,  speak- 
ing kindly  indeed  of  them  and  to  them,  but  firmly 
opposing  their  false  and  pernicious  principles.  When 


Advice  to 
pastor. 


362  THE   LUTHERAN   PASTOR. 

through  with  the  service,  preceding  the  start  for  the 
grave,  let  the  minister  say  that  this  ends  the  service 
at  the  church  or  at  the  house,  as  the  case  may  be, 
and  that  the  service  will  be  concluded  at  the  grave. 
If  the  lodge  with  the  chaplain  go  to  the  grave,  let 
the  pastor  begin,  at  once,  when  the  coffin  has  been 
lowered,  go  through  with  his  service,  and  pronounce 
the  benediction.  Then  let  him  withdraw.  If  now 
the  chaplain  has  another  service,  or  if  half  a  dozen 
other  services  are  held,  the  minister  has  nothing  to 
do  with  that,  and  is  not  responsible.  The  church, 
through  him,  has  done  her  part,  without  mixture 
or  connivance.  If  all  this  is  explained  and  arranged 
with  tact  and  kindness,  there  will  be  no  offense  or 
alienation.  This  has  been  our  custom,  and  we  can- 
not recall  a  single  instance  where  the  family  took 
offense.  This  seems  to  us  a  more  excellent  way. 
Second.  As  to  the  burial  of  suicides.  Here  also. 
Suicides.  QyQjj  in  our  own  Church,  opinions  divide.  There 
are  those  who  firmly  assert  that  the  minister  should 
never  be  present,  unless  it  was  a  clear  case  of 
mental  unsoundness  and  irresponsibility. 

Now,  we  agree  that,  except  in  the  latter  case,  a 
suicide  cannot  be  entitled  to  a  Christian  burial. 
But,  as  we  have  seen  above,  the  minister's  presence 
and  service  is  not  necessarily  a  Christian  burial. 
He  can  go  and  give  a  needed  message  to  the  liv- 
ing, and  pray  for  the  living.     But  if  he  goes,  he 


MINISTERING   TO   THE    BEREAVED.  363 

must  be  scrupulously  careful  that  his  presence  or 
words  may  not  be  interpreted  as  condoning  the  act, 
giving  hope  for  the  deceased,  or  deeming  him 
worthy  of  Christian  burial.  The  whole  service 
must  be  a  most  solemn  warning  to  the  living.  It 
must  show  that  the  Giver  of  life  alone  has  a  right 
to  take  it,  and  that  suicide,  by  a  rational  being,  is  a 
fearful  sin,  for  which  there  is  no  forgiveness,  be- 
cause there  can  be  no  repentance.  All  this  must 
be  understood  before  consenting  to  go.  And  all  that 
is  said  must  be  said  so  earnestly  and  so  tenderly  that 
all  must  feel  that  the  minister  seeks  the  good  of  the 
living.  Even  in  cases  of  doubt  as  to  the  mental  re- 
sponsibility of  the  suicide,  it  must  be  clearly  stated 
that,  if  he  was  responsible,  he  is  not  saved.  All  this 
we  do  not  lay  down  as  law,  but  as  personal  convic- 
tion. 

Third.  As  to  cremation.  This  is  not  a  Biblical, 
or  Christian  mode  of  disposing  of  the  dead.  The  Cremation 
Old  and  New  Testament  agree  and  take  for  granted 
that  as  the  body  was  taken  originally  from  the 
earth,  so  it  is  to  return  to  the  earth  again.  Burial 
is  the  natural  and  Christian  mode.  There  is  a  beau- 
tiful symbolism  in  it.  The  whole  terminology  of 
eschatology  presupposes  it. 

Cremation  is  purely  heathenish.  It  was  the 
practice  among  the  Greeks  and  Romans.  The 
mass  of  the  Hindoos  thus  dispose  of  their  dead.     It 


Suggestions. 


364  THE   LUTHERAN   PASTOR. 

is  dishonoring  to  the  body,  intended  for  a  temple 
of  the  Holy  Ghost  and  to  bear  the  image  of  God, 
It  is  an  insidious  denial  of  the  doctrine  of  the 
resurrection. 

A  Christian  consciousness  shrinks  from  it,  and 
can  only  shudder  at  the  thought.  And  yet,  in  this 
age  of  materialistic  heathenism,  it  is  rapidly  gaining 
ground.  The  Christian  minister  must  warn  and 
protest  against  it.  He  cannot  in  any  way  give  it 
countenance.  He  cannot  ojEHciate  at  a  cremation. 
This,  at  least,  is  our  present  conviction. 

We  add  a  few  suggestions  as  to  funerals  and 
funeral  customs  in  general  : 

I.  Keep  your  people  instructed  that  they  must 
consult  }-ou  before  they  arrange  for  a  funeral. 
Show  them  that  you  might  have  another  engage- 
ment at  the  hour  they  fix  without  you. 

2.\  Discourage  Sunday  funerals.  They  are  gen- 
erally desired  to  save  time  for  labor,  to  get  a  larger 
crowd,  and  to  make  a  greater  display,-  Show  that 
Sunday  is  your  busy  day  ;  but  that  in  case  of  neces- 
sity you  will  serve  them  if  they  will  settle  with  you 
on  the  most  suitable  hour. 

3.  Be  ready  and  willing  always  to  serve  your 
people,  regardless  of  your  own  ease  or  comfort.  If 
at  all  possible,  go  with  them  to  the  grave.  If  im- 
possible, have  a  little  earth  at  hand,  and  use  the 
full  service  for  the  grave  in  the  house  or  church. 


MINISTERING  TO   THE   BEREAVED.  365 

4.  Be  ever  ready  and  willing  to  serve  all  who 
need  and  desire  your  service.  As  we  have  re- 
marked before,  the  pastor  gains  in  influence  in  pro- 
portion as  he  is  known  as  an  unselfish  man,  ready 
to  serve  and  to  sacrifice  wherever  he  can  do  good.  If 
asked  to  conduct  a  funeral  or  to  perform  any  pas- 
toral act  for  one  who  belongs  to  another  church, 
show  that  his  own  pastor  should  be  called.  If  there 
is  a  special  and  valid  reason  for  desiring  you,  be 
sure  to  have  an  understanding  with  the  other  pastor. 
Always  observe  the  rules  of  professional  etiquette 
and  churchly  comity. 

c;.  Discouracre  unnecessary  expense  and  display.     Discourage 

^  '^  .  display. 

In  the  city  encourage  private  interment ;  that  is,  let 
all  be  invited  to  the  church  or  house,  but  let  only 
the  pall-bearers  and  immediate  relatives  go  to  the 
cemeter>\  To  hire  a  long  line  of  costly  carriages 
for  tlie  promiscuous  crowd  is  unnecessary,  unbe- 
coming, and  no  longer  practiced  by  people  of  good 
taste. 

6.  Encourage  church  funerals,  especially  for 
church  members.  To  these  ever)body  can  be  in- 
vited. They  avoid  the  crowding,  the  discom- 
fort, and  the  standing  out  of  doors  necessitated  by 
the  house  funeral.  In  the  church  there  is  every 
convenience  for  music,  singing,  and  speaking.  All 
can  hear  and  take  part.  See  that  the  front  seats 
are    reserved    for   the    mourners.      Discourage  the 


366  THE   LUTHERAN   PASTOR. 

foolish  custom,  in  vogue  in  some  country  places,  of 
the  men  keeping  on  their  hats  during  the  service. 

7.  Discourage  the  old-fashioned  and  disreputable 
wake,  still  popular  in  some  out-of-the-way  places. 
If  two  of  the  neighbors  or  friends  will  sit  up,  while 
the  body  is  in  the  house  and  may  need  attention, 
this  will  suffice.     The  family  should  go  to  bed. 

8i  Discourage  the  ugly  custom  of  making  a  pub- 
lic show  of  the  dead  in  church.  '  It  ought  to  be 
understood  that  all  who  desire  to  take  a  last  look 
Discourage     should  go  to  the  house  before  the  funeral.     Advise 

show  of  the 

body.  the  mourners  especially  to  take  their  last  leave 
alone,  before  the  funeral.  This  grief  is  too  sacred 
to  be  exhibited  before  a  curious  crowd.  Here  the 
heart  knows  its  own  bitterness,  and  a  stranger  inter- 
meddleth  not  therewith.  It  has  seemed  to  us  re- 
pulsive that  the  family  should  go  through  this 
ordeal  before  a  promiscuous  crowd,  staring  and 
commenting,  and  saying,  "  How  did  Mary  take  it  ?  " 
"  Why  John  didn't  take  on  at  all  !  "  Because  for- 
sooth his  grief  was  too  deep  for  tears  or  loud  lamen- 
tations. These  things  can  generally  be  made  clear 
to  the  family,  and  they  will  gladly  take  their  pas- 
tor's advice.  If  the  coffin  must  be  opened  in  church, 
announce  that  the  family  has  already  taken  its  last 
leave. 

io.|  If  the  weather  be  very  cold,  let  the  pastor 
keep  on  his  hat  and  overcoat  at  the  grave.     The 


MINISTERING  TO    THE   BEREAVED.  367 

good  Lord  does  not  want  you  to  contract  catarrh 
or  pneumonia  for  the  sake  of  liturgical  fonn.  j  On 
such  occasions  shorten  the  service,  and  use  only 
the  essentials.  Where  it  is  customary  for  the  people 
to  remain  till  the  grave  is  filled  up,  kindly  advise 
them  to  disperse  immediately  after  the  benediction. 
Or,  better  still,  advise  the  women  not  to  go  into      ^..^^i^or 
the  deep  snow  or  driving  sleet  and  biting  wind  at 
the  grave.     Be  thoughtful  of  the  life  and  health  of 
the  women  and   children,  unless  you  want   other 
funerals  soon  to  follow.     It  is  cruelty  to  have  ner- 
vous and  worn-out  women  and  children,  often  not 
properly  clothed  or  shod,  to  stand  for  fifteen   or 
twenty,  minutes  in  the  snow  and  piercing  cold. 

II.  In  some  places  the  after-funeral  feasts,  with 
Shakespeare's  "funeral-baked  meats,"  are  still  in 
vogue.  This  also  is  an  abomination.^  This  is  not 
the  time  for  feasting.  Besides  it  is  expensive.  We 
know  a  case  where  a  poor  widow  had  her  only  hog 
butchered  for  the  funeral  feasters,  and  her  winter's 
meat  was  gone.  Set  your  face  against  it.  It  is  a 
relic  of  heathenism. 

But  here  again  a  word  of  caution  is  necessar>'. 
As  we  have  said  of  other  objectionable  manners 
and  customs,  you  cannot  sweep  them  out  with  a 
broom.  Speak  of  the  abominations  in  the  pulpit  and 
in  the  homes  of  your  people  ;  show  them  the  objec- 
tionable features,  show  them  a  more  excellent  way. 


the 


268  THE   LUTHERAN    PASTOR. 

1 2.  And,  finally,  do  not  fail  to  visit  the  bereaved 
soon  after  the  funeral,  and  visit  them  frequently  for 
a  while.  When  the  strain  and  excitement  of  the 
funeral  are  over,  when  they  are  sitting  alone  in 
bereaved,  ^heir  broken  circle,  in  the  bitterness  of  their  grief, 
then  they  will  appreciate  the  comfort  and  strength 
which  the  pastor  alone  can  bring.  Encourage  them 
out  of  the  Divine  Word.  Read  and  pray  with  them, 
it  will  do  them  good.     It  will  do  you  good. 


PART  V. 


THE  PASTOR'S  PRIVATE  WORK— SPECIAL  OR 
PRIVATE  SEELSORGE. 


24 


CHAPTER  XVIII. 

SIGNIFICANCE — PRINCIPLES    AND    IMPORTANCE   OF 
PRIVATE  SEELSORGE. 

We  now  begin  a  new  department  of  Pastoral 
Theology.  We  have  studied  the  pastor  in  relation 
to  his  office  and  call,  in  his  personal,  intellectual, 
and  devotional  life,  his  position  in  society  and  his 
relation  to  Synod.  We  have  looked  upon  him  as 
the  builder,  leader,  and  guardian  of  his  church  as  a  ^i^orge. 
whole,  and  have  seen  him  as  he  ministers  in  the  sanc- 
tuary, attends  to  his  public  functions,  and  performs 
ministerial  acts.  All  this  has  to  do  more  especially 
with  his  general  position  and  work  in  and  for  the 
church.  It  all  has  to  do  also  with  seelsorge.  His 
office,  call,  private  and  public  life  all  look  to  seel- 
sorge. His  gathering,  building,  moulding,  and 
guarding  his  church  is  seelsorge.  His  work  and 
acts  in  the  house  of  God  are  seelsorge.  But  it  all 
looks  to  and  is  more  or  less  seelsorge  in  general, 
seelsorge  in  regard  to  his  parish  as  a  whole.  Even 
those  acts  that  have  to  do  more  directly  with  the 
individual  still  pertain  to  the  general  work.  When 
he  baptizes  a  babe,  by  the  act  and  by  his  words  he 
instructs  and  admonishes  all  who  are  present ;  so 
(37^) 


373  THE   LUTHERAN   PASTOR. 

when  he  confirms  a  catecliumen  and  administeis 
the  Lord's  Supper.  Even  when  he  unites  a  cou- 
ple in  marriage  it  ought  to  be  seelsorge,  not  only  for 
those  who  stand  at  the  altar,  and  for  whose  souls 
he  will  afterward  care,  but  the  ceremony  itself  is 
an  object  lesson  and  a  sermon  for  all.  And  so  with 
all  his  ministerial  acts.  They  are  blessings  to 
those  on  and  for  whom  they  are  administered,  and 
solemn  lessons  for  all  who  are  present. 

Seelsorge !  What  a  beautiful  and  expressive 
term.  We  have  nothing  to  correspond  with  it  in 
English.  * 

It  means  the  cure  and  care  of  souls.  Souls  are 
sick,  sin-sick.  They  need  to  be  cured  and  cared 
for.  This  is  what  a  pastor  is  for.  He  is  a  seel- 
sorger.  What  an  honor !  what  a  privilege  !  what 
a  responsibility ! 

But  there  is  not  only  a  general,  but  a  special  and 
Special  private  seelsorge,  i.  c.^  a  care  for  the  individual 
soul.  It  is  this  seelsorge  in  its  narrower  sense, 
this  individual  soul-cure,  that  we  shall  now  consider. 
The  pastor  is  not  only  the  shepherd  of  the  flock  as  a 
whole,  but  also  of  every  individual  sheep  and  lamb 

*  The  nearest  to  it  is  the  noun  "cure,"  derived  from  the  Latin 
curare,  to  care.  A  curate  is  one  who  cures  or  cares  for  souls. 
Unfortunately  the  term,  as  in  vogue  in  the  Episcopal  Church, 
is  there  appHed  to  a  lower  order  of  the  ministry,  as  to  an 
assistant  of  a  vicar. 


seelsorge. 


SIGNIFICANCE   OF    PRIVATK   vSEELSORGE.      t^-JT, 

ill  it,  and   to  some  extent  of  even-one  that  ought 
to  be  in  it. 

This  individual  soul-cure  has  its  foundation  and 
warrant  in  the  Scripture.     Not  only  that,  but  it  is    lis  Scripture 

basis. 

there  laid  down  as  the  minister's  special  and  solemn 
duty.       As    we    have    elsewhere    written  :       "  The 
pastor  as  a  fisher  must  go  out  to  catch  men  (Matt, 
iv.  19  ;  ^lark  i.  17  ;  Luke  v.  10).     As  a  servant  he 
must  go  wherever  he  can  reach  outsiders  and  compel 
them   to  come  in  (Luke  xiv.  23).     As  a  shepherd 
he  must  know  his  sheep,  feed   them,  and  seek  the 
lost  (John  X.  3,  4,  14,  16,  and  xxi.  15-17  ;  Luke  xv. 
4 ;  Acts  XX.  28  ;   i  Pet.  v.  2).     As  a  watchman  he 
must  warn  all  who   are  in  danger  (Ez.  iii.  17-21: 
xxxiii.    7-16  ;    Heb.    xiii.   17).      All    this    requires 
personal  elTort  in  interviewing  all  who  need  his 
ministrations,  have  no  other  pastor,  and  are  in  his 
reach.     In  this  he    must    follow  the   footsteps    of 
Christ  (Isa.    xl.    11;  John  iv.  6ff :  x.  3,  4,  14,  16; 
Luke  X.  38-42  and  xxii.  31  ;  IMatt.  xxvi.  6).     Thus 
also  did  Paul  (Acts  xx.  20,  26,  31 :   i  Thes.  ii.  11). 
"The  spirit  and    method  of    soul-cure  will  be 
influenced    and    determined    by    ^.octrinal    views. 
What  and  for  whom  is  the  -.^urch  ?     What  is  the 
ofRce  and  function  of  '::.^  ministry  ?     Is  the  Word 
the  organ  of  the  Holy  Spirit  ?     Are  the  sacraments 
channels  of  grace  ?    What  is  the  relation  of  baptized 


374  THE   LUTHERAN   PASTOR. 

children  to  the  church  ?  What  is  the  relation  of 
conversion  to  regeneration,  and  how  is  conversion 
brought  about  ?  What  is  the  nature  of  justification, 
and  what  is  its  relation  to  sanctification  ?  The 
peculiar,  primitive,  and  Biblical  doctrines  of  the 
Lutheran  Church  on  these  and  other  subjects  make 
the  seelsorge  of  the  Luthean  pastor  differ  from 
that  of  a  Reformed  pastor.  The  Lutheran  cannot, 
therefore,  learn  his  pastoral  theology,  or  even  his 
seelsorge,  from  a  Reformed  author.  But  the  Luth- 
eran pastor  should  be  all  the  more  earnest  and 
diligent." 

BurKCf.  ^^-  Horn  quotes   from    Burger  in  Herzog  (Ev. 

Pastor,  p.  i59f):  "The  type  of  the  pastor  (seel- 
sorger)  first  appears  in  Jesus  Christ,  the  Good 
Shepherd,  who  had  been  promised  in  Isa.  xl.  1 1 ; 
Jer.  xxxi.  lo ;  Ez.  xxxvii.  24  ;  who  made  Himself 
known  in  this  Hisofl&ce  (Johnx.);  who  always  exer- 
cised a  spiritual  care  upon  those  whose  bodies  He 
healed  (Matt.  ix.  35,  36);  and  who  in  the  training  and 
preparation  of  His  disciples  (for  instance,  of  Simon 
Peter)  was  the  model  of  a  wise  and  patient  guide 
of  souls,  going  to  the  roots  of  natural  character  and 
keeping  before  Him  the  highest  aim."  He  made 
John  xxi.  15-17  the  basis  of  His  pastoral  commis- 
sion. 

Beck.  Dr.   Horn  then  quotes   Beck  on  John  x.  thus ! 

"  It  is  such  an  application  of  the  Word  as  shall  be 


SIGNIFICANCE   OF   PRIVATE  SEEL,SORGE.      375 

the  means  of  producing  a  knowledge  and  following  of 
Christ ;  then  a  leading  or  guiding,  which,  however, 
is  joined  with  service  and  with  self-sacrifice."  He 
then  quotes  Deyling  (in  Walther)  thus  :  "An  evan-  Deyiing. 
gelical  pastor  is  bound  not  only  to  instruct  his 
hearers  in  public,  but  he  must  instruct  them  pri- 
vately whenever  he  has  an  opportunity ;  he  must 
bear  each  upon  his  heart,  and,  according  to  the  dis- 
position of  each  and  the  different  circumstances, 
apply  to  everyone  entrusted  to  him  what  will  fur- 
ther his  salvation.  For  the  teachers  of  the  Word 
are  called  pastors,  shepherds  (Eph.  iv.  11).  There- 
fore, they  must  take  care  not  only  of  the  whole 
flock,  but  also  of  every  sheep  in  it.  If,  then,  one 
of  these  has  wandered,  the  shepherd  seeks  it  with- 
out delay,  brings  it  back  to  the  fold,  strengthens  it 
and  heals  it  The  minister  of  the  Word  is  stationed 
by  God  to  be  a  watchman  for  the  church,  after  the 
pattern  of  Ezekiel,  Isaiah,  and  Jeremiah  (Isa.  Hi.  8 ; 
Jer.  vi.  17  ;  Heb.  xiii.  17).  How  could  he  be  said 
to  watch  if  he  did  not  keep  an  eye  on  every  part^ 
on  every  member  of  the  congregation?  Further, 
a  minister  must  give  an  account  of  the  whole  con- 
gregation entrusted  to  him.  He  must  carefully 
inquire  into  the  life  of  everyone,  and  instruct  every- 
one, both  publicly  and  privately.  Pastors  again 
are  called  bishops,  /.  <?.,  overseers,  and  are  com- 
manded to  oversee  the  flock,  as  well  singly  as  col- 


2>7^ 


THE   LUTHERAN    PASTOR. 


Chrysostoin. 


Biigenhagen. 


lectively  (Acts  xx.  28  ;  i  Pet.  v.  2).  They  are 
also  called  workers  together  with  God.  As  now 
God  is  concerned  not  only  for  our  salvation  in  gen- 
eral, but  for  the  salvation  of  every  particular  man, 
so  His  co-worker,  the  minister  of  the  Word,  is 
bound  to  the  same.  Cowherds  and  shepherds  know 
everyone  of  their  beasts  and  are  interested  in  each  ; 
why  should  not  the  shepherd  of  souls  bear  on  his 
heart  the  souls  bought  with  the  precious  blood  of 
Christ  ?  So  Paul  did  not  cease  to  admonish  every- 
one not  only  publicly,  but  specially  from  house  to 
house  (Acts  xx.  20,  31  ;  i  Thes.  ii.  10).  Such  visi- 
tation from  house  to  house  and  such  admonition  is 
part  of  the  duty  of  a  minister,  John  Chrysostom,  in 
his  Thirty-fourth  Homily  on  the  Epistle  to  the 
Hebrews,  emphasiz'^s  this,  saying,  '  Thou  must  give 
an  account  of  everyone  entrusted  to  thee,  men, 
women,  and  children.  Think  in  what  peril  thou 
art !  It  is  a  thing  to  be  wondered  at,  if  one  priest 
be  saved.'  " 

Now  we  find  that  this  special  and  private  soul- 
cure  has  not  always  been  favored  in  the  Lutheran 
Church.  Though  Luther  did  not  write  any  specific 
and  systematic  treatise  on  this  subject,  he  was  yet, 
in  his  spirit  and  practice,  a  model  seelsorger.  * 

Bugenhagen,     in    his     Bi^aunschiveiger    K.    O. 


*  Every  Lutheran  pastor  ought  to  have  and  to  study  the  ex- 
cellent little  manual,  "  Luther  as  a  Spiritual  Adviser." 


SIGNIFICANCE   OF    PRIVATE   SEELSORGE.      377 

(1528),  restricts  private  soul-cure  to  the  sick  and 
the  imprisoned,  but  advises  against  visiting  the 
sick  unless  called  by  them.  In  the  first  Witten- 
berg K.  O.  (of  1533),  it  is  positively  forbidden  the 
pastor  to  visit  the  sick  uncalled.  In  the  Bremer  k.  o.  o. 
K.  O.  (of  1534),  it  is  advised  that  the  sick  who  de- 
spised the  Word  of  God  in  their  health  shall  now 
be  left  without  it,  unless  the  pastor  is  requested  to 
come.  The  Hessian  order  also  advises  against  vis- 
iting the  sick  uncalled.  * 

Paul  Tarnov,  on  the  Sacred  Ministry,  knows  no 
special  seelsorge  outside  of  privat  Beichte.     The 
same    is    true    of   Joh.    Gerhard,    and    recently    of 
Steinmeier.     Loehe  and  Paludan  Miiller  also  favor    ^^.^^jf  ^,^ 
the  practice  that  the  pastor  go  only  where  he  is    f^^or  special 

^  i-  o  ^  seelsoi^e. 

called.  Both  speak  slightingly  of  general  pastoral 
visitation.  This  will  suffice  to  show  that  the 
Lutheran  Church  has  not  always  favored  private 
soul-cure — unless  it  were  at  private  confession. 
This  explains  also  why  it  has  been  and  still  is  so 
largely  neglected. 

There  are  some  special  reasons  for  this  unfortu- 
nate position  among  Lutherans. 

Without  question  one  cause  is  found  in  the  large 
parishes  in  Germany  and  Scandinavia.  Where  sev- 
eral thousands  of  souls  belong  to  one  parish,  it  is 
out  of  the  question  to  carry  on  regular  and  system- 
*  See  Achelis'  Practische  Theologie,  Vol.  II.,  p.  i88ff. 


^yS  THE   LUTHERAN   PASTOR. 

atic  pastoral  work.      Another  hindering  cause  is 

the  State  Church.     This  has  a  tendency  always  to 

make  the  whole  church  life  official  and  perfunctory. 

Reasons  for    Its  influence  on  the  pastoral  idea  and  work  is  de- 

this  position. 

moralizing.  Religious  duties  of  the  people  are 
largely  regulated  by  the  State,  whose  paid  official 
the  pastor  is.  He  must  carry  out  and  see  that  his 
people  carry  out  the  State's  mandates.  How  nat- 
ural to  quiet  the  conscience  and  be  satisfied  when 
this  is  done.  How  easy  to  say,  "  If  the  people  need 
me  and  the  church,  they  know  where  we  are.  If 
they  don't  send  for  me,  I  shall  not  run  after  them." 
And  so  they  are  left  to  live  and  die  in  their  sins. 
What  becomes  of  the  true  shepherd  knowing  his 
sheep  and  seeking  the  lost  ? 

Again,  the  Lutheran  view  of  the  means  of  g^ace 
may  be  made  an  excuse.  Salvation  is  to  come  through 
these,  and  it  is  enough  if  the  Word  is  rightly  preached 
and  the  sacraments  rightly  administered.  This  is 
theoretically  correct.  If  people  are  to  be  saved  at  all, 
it  must  be  by  using  these  means.  But  the  practice  of 
depending  on  the  public  ministrations  of  the  church 
overlooks  the  very  important  fact  that  these  will  not 
help  the  people  who  are  not  there,  that  man  naturally 
and  easily  becomes  engrossed  with  the  cares,  the 
riches,  and  the  pleasures  of  this  world  and  is  prone  to 
forget  and  neglect  these  means.  This  theory  over- 
looks the  sad  but  stubborn  fact  that  these  careless 


SIGNIFICANCE  OF   PRIVATE  SEELSORGE.      379 

ones  need  to  be  gone  after,  admonished,  wooed,  and 
drawn  to  the  church.  And,  further,  even  if  the  above 
theory  and  practice  would  answer  in  a  land  where 
everyone  is  bom  in  the  church,  must  be  baptized, 
instructed  in  the  Word,  be  confirmed  and  commune 
in  connection  with  his  confirmation,  where  all  thus 
regard  themselves  as  in  the  church,  look  up  to  the 
minister  as  a  public  official  who  must  look  after  them 
when  they  need  and  notify  him,  it  would  still  never 
answer  in  our  land  where  there  is  no  State  Church. 
That  it  does  not  answer  even  in  a  State  Church  we 
know  to  our  sorrow.  These  Lutherans  come  to  this 
free  land.  Here  there  is  no  authority  that  can  com- 
mand them  as  to  their  religious  duty  toward  them-       Special 

seelsorgt 

selves  or  to  their  children.   They  feel  themselves  free  needed  in  our 

...  land. 

and  unrestrained.  They  have  come  here  not,  like 
the  Pilgrim  Fathers,  to  better  their  religious  condi- 
tion. With  the  exception  of  the  Lutherans  from 
the  Baltic  provinces  and  from  Finland,  our  people 
come  here  to  better  their  worldly  condition.  This 
is  their  great  all-absorbing  interest.  How  natural 
and  how  easy  to  forget  their  higher  interests.  How 
natural  that  their  children  should  be  imbued  with 
the  idea  and  spirit  that  the  one  great  aim  and 
object  of  life  is  to  get  worldly  comforts  and  pos- 
sessions. Shall  they  be  left  alone  to  degenerate 
more  and  more  and  become  a  final  prey  to  the 
world,  the  flesh,  and  the  devil  ? 


380  THE   LUTHERAN   PASTOR. 

And  still  further.  This  land  is  full  of  evangel- 
istic, zealous,  missionating,  and  proselyting  sects 
and  denominations.  They  look  after  the  new- 
comers. They  meet  and  greet  and  befriend  them 
on  the  incoming  ship.  They  visit  and  show  kind- 
ness to  them  in  their  loneliness  in  a  strange  land. 
The  strangers  are  impressed  with  this  unaccus- 
tomed, warm-hearted,  and  seemingly  earnest  solici- 
tude for  their  temporal  and  eternal  welfare.  The 
best  of  them  fall  an  easy  prey,  are  drawn  away  from 
their  mother-church  and  become  bitter  against  her, 
when  they  constrasther  indifference  with  the  interest, 
earnestness,  and  zeal  of  these  people.  Our  Lutherans 
do  not  always  stop  to  consider  doctrinal  differences, 
and  soon  feel  at  home  among  their  warm-hearted  new 
friends.  Why  should  their  own  Church  not  be  even 
more  solicitous,  interested,  and  helpful  as  to  her  own 
people  ?  What  of  the  responsibility  and  accounta- 
bility of  the  Lutheran  Church  and  ministry  ?  If 
our  ministers  had  been  and  were  as  much  inter- 
ested, as  attentive,  and  as  kind  to  these  Lutherans  of 
the  diaspora  and  to  their  children,  who  live  around 
our  churches,  as  these  proselyters  of  another  faith 
and  another  spirit  are,  we  should  not  constantly 
have  to  bewail  our  losses.  As  long  as  we  as  a 
church  do  not  do  our  duty,  it  will  help  us  naught  to 
scold  about  others  for  doing  what  we  neglect  to  do. 
A  far  more  effective  method  would  be  for  all  of  our 
ministers   to  realize   their   responsibility,   and   do 


SIGNIFICANCE   OF   TRIVATE   SEELSORGE.      381 

their  duty  by  those  of  the  household  of  faith.     All 
this  applies  also  to  those  careless  ones,  nominally 
in  our  churches,  who  become  an  easy  prey  to  the 
more  evangelistic  though  less  evangelical  churches. 
Why  should  not  a  Lutheran  pastor  be  as  diligent, 
as  warm-hearted,  and  as  attentive  to  the  families, 
children,    and   individuals   in   his  reach   as   these 
others  are?     There  is  absolutely  no  ground  and  no 
excuse  for  the  difference  in  zeal  for  the  individual. 
It  is  high  time  that  all  our  theological  seminaries 
lay  more  stress  on  a  Biblical  seelsorge,  adapted  to 
our  land  and  our  mixed  and  endangered  people. 
We  repeat  what  we  have  said  before,  give  us  a 
generation  of  ministers  as  apt,  earnest,  zealous,  and 
active   in  private  soul-cure,  as  they  are  sound  in 
faith  and  orthodox  in  the  pulpit,  and  nothing  will 
be  able  to  stand  against  our  Church.     No  church 
needs  such  active  seelsorgers  so  much  as  the  church 
that  has  such  a  large  diaspora.     To  assist  in  this 
immense  work  we  need  parish  deaconesses.  New 
Testament  deacons,  and  all  the  machinery  of  the 
German  Evangelical  Inner  Mission  work.     To  this 
we  have  referred  before. 

As  to  the  qualifications  needed  by  the  true  seel-       ^^^^^ 
sorger,  they  are,   in  general,   those  that  we  have    quaiificauous 
enumerated  as  important  for  the  minister. 

A  few  of  these,  however,  need  to  be  emphasized 
for  the  seelsorger  : 

I.  He  needs  that  calm,  cool,  comprehensive  judg- 


382  THE   I,UTHERAN   PASTOR. 

ment  that  can  take  in  every  situation,  and  the  rela- 
tion of  the  seemingly  simple  to  the  important  and 
high.  He  needs  a  large  measure  of  sanctified  com- 
mon sense. 

2.  He  needs  a  warm,  sympathetic  heart,  patience, 
perseverance  and  a  charity  that  "believeth  all  things, 
hopeth  all  things,  endureth  all  things."  He  needs 
that  true  optimism  that  comes  from  an  unbounded 
faith  in  his  Lord,  in  the  Word,  and  in  the  divinity 
of  his  own  call. 

3.  He  needs  to  understand  human  nature  in  all 
its  diversified  forms  and  phases.     And  here  a  wide 

Know  human  field  of  research  opens  to  him.  What  is  the  influ- 
nature.  ^^^^  ^^  ^^^  body  ou  the  soul,  of  the  physical  on  the 
psychical  ?  What  is  the  influence  of  the  soul  on 
the  body  ?  What  is  the  mutual  influence  of  the 
one  on  the  other  ?  Of  a  strong  mind  on  a  weak 
one?  What  untrodden  fields,  what  unsounded 
depths,  what  unsealed  heights  are  here !  After 
thousands  of  years  of  study  man  does  not  yet  know 
himself.  How  much  allowance,  if  any,  must  be 
made  for  heredity  ?  How  much  for  environment  ? 
For  temperament  ?  For  sex  ?  Truly,  as  far  as  this 
world  and  life  are  concerned,  "  The  proper  study 
of  mankind  is  man." 

The  seelsorger  needs  to  be  a  lover  of  this  study 
and  an  adept  in  it.  We  once  had  a  needed  lesson 
from  a  wise  old   retired  pastor.     Complaining  to 


SIGNIFICANCE   OF   PRIVATE   SEEI^SORGE.      383 

him  of  the  apathy,  stolidity,  and  lethargy  of  a  cer- 
tain man  in  the  church,  named  Penny,  the  old  pas- 
tor laughed  and  said  :  "  You  are  unreasonable  ;  you 
can  only  get  a  penny's  worth  from  a  penny.  But 
you  are  looking  for  a  dollar's  worth."  A  young 
pastor  in  his  zeal  wanted  to  put  a  seemingly  worth- 
less and  troublesome  man  out  of  the  church.  He 
consulted  an  aged  brother  in  the  ministry,  who 
said  :  "Be  patient,  my  brother  ;  the  good  Lord  can 
get  along  with  a  great  many  people  with  whom 
you  and  I  cannot  get  along."  The  seelsorger  needs 
an  inexhaustible  fund  of  gentle  tact,  unwearied 
love,  and  undying  hope. 

4.  He  needs  to  know  his  Bible  so  well  that  he 

can  at  once  apply  its  teachings  to  the  case  in  hand,        ^^,  ^ 
and  answer  every  question  on  the  principles  there 
laid  do\^Ti. 

5.  He  needs  to  know  not  only  the  natural  psy- 
chology, but  also  the  spiritual  psychology  of  man. 
He  needs  to  understand  something  of  the  workings 
of  grace  in  the  human  soul,  its  permanent  and  its 
variable  phases,  its  modifications  by  constitutional, 
hereditary,  temperamental,  and  local  peculiarities. 
As  a  spiritual  physician  he  must  understand  how 
much  law  and  how  much  Gospel  to  apply  in  each 
given  case.  Right  therapeutic  treatment  can  fol- 
low only  where  there  has  been  a  correct  diagTiosis. 

6.  For  all  this  he   needs  to  pray  constantly  for 


384  THE   LUTHERAN   PASTOR. 

'  that  wisdom  which,  if  any  man  lack,  he  must  ask  of 
God,  who  giveth  liberally  and  upbraideth  not.  His 
laboratory  must  be  his  closet,  and  from  his  knees 
he  should  ever  go  forth  to  cure  his  sin-sick  patients. 
Much  more  might  be  said  of  the  vital  import- 
ance of  this  part  of  a  minister's  work.     It  has  been 

Isnjxjitance  of 

st^isotge.  most  signally  recognized  and  blessed  by  the  Great 
Shepherd  and  Bishop  of  Souls.  Model  pastorates, 
like  those  of  Baxter  in  Kidderminster  ;  Oberlin,  in 
the  Steinthal ;  Ludwig  Harms,  in  Hermannsburg  ; 
Dr.  Cuyler,  in  Brooklyn ;  Dr.  John  Hall,  in  New 
York  ;  our  own  Dr.  Green wald,  in  Lancaster,*  and 
of  numbers  of  others  known  to  God,  were  not  built 
up  without  diligent,  constant,  faithful  individual 
soul-cure.  It  is  the  face-to-face  and  hand-to-hand 
work  of  the  pastor  that  is  the  greatest  help  to  his 
pulpit  ministrations.  Dr.  Doddridge  once  re- 
marked :  "  My  heart  does  not  upbraid  me  for  having 
kept  back  anything  that  might  be  profitable  to  my 
people.  But  I  fear  that  I  have  not  followed  them 
sufficiently  with  domestic  and  personal  exhorta- 
tions." 

The  godly  Leigh  ton  said  In  his  last  retirement : 
"  Were  I  again  to  be  a  parish  minister  I  must  fol- 


*  Dr.  Greenwald  once  went  to  synod,  and  on  his  arrival  was 
asked  to  join  a  pleasure  party  before  synod  would  open.  He 
excused  himself  and  said  that  he  must  hunt  up  a  servant  girl, 
lately  removed  from  his  parish. 


Eminent 


SIGNIFICANCE   OF    PRIVATF)   SEKLSORGE.      385 

low  sinners  to  their  homes  and  even  to  their  ale- 
houses." 

Osterwald  (Lectures  on  the  Sacred  Office,  p. 
242f)  expresses  his  surprise  that  a  Christian  min- 
ister can  satisfy  his  own  conscience  without  a  dili- 
gent parochial  ministration.  Matthew  Henry  ad- 
vises young  ministers  :  "  Acquaint  yourselves  with 
the  state  of  your  people's  souls,  their  temptations,  examples, 
their  infirmities.  You  will  then  know  the  better 
how  to  preach  to  them."  Again  :  "  Rely  on  it,  he 
who  hopes  to  discharge  the  duties  of  the  pulpit 
ably,  appropriately,  seasonably,  and  to  the  greatest 
advantage  of  his  flock,  without  being  much  with 
them,  entertains  a  hope  which  is  perfectly  unrea- 
sonable and  will  certainly  be  disappointed."  Philip 
Henry  observes,  "  That  the  true  learning  of  a  Gos- 
pel minister  consists  not  in  being  able  to  talk  Latin 
fluently  or  to  dispute  in  philosophy,  but  in  being 
able  to  speak  a  w^ord  in  season  to  weary  souls." 

We  have  culled  a  number  of  these  examples 
from  Bridges  on  the  Christian  Ministry,  a  mine 
of  information  and  inspiration.  Many  more  might 
be  quoted,  but  these  will  suffice  to  show  how  men 
owned  and  blest  of  God  in  winning  and  feeding 
souls  have  estimated  seelsorge. 

But  we  must  hasten  on  to  consider  the  proper 
methods  of  practicing  this  blessed  function  of  the 
holy  office. 
25 


IS  not. 


CHAPTER  XIX. 

THE   PASTOR   VISITING. 

What  is  a  pastoral  visit  ?     It  is  not  a  social  visit 
Many  pastors  make  only  social  visits,  and  try  to 

What  a  . 

pastoral  visit  make  themselves  believe  that  they  are  making  pas- 
toral visits.  They  love  to  go  into  good  societ>'. 
They  go  where  it  is  most  congenial  to  their  taste, 
where  they  are  generously  and  interestingly  enter- 
tained. They  strive  to  become  fine  conversation- 
alists, good  story-tellers,  ivttl  of  wit  and  worldly 
wisdom.  They  are  good  on  the  croquet  ground,  the 
tennis  court,  and  at  the  golf  links.  They  spend  happy 
afternoons  and  evenings,  and  go  home  without  hav- 
ing said  one  earnest  word  or  started  one  serious 
thought.  They  have  certainly  not  made  a  pastoral 
visit.  True,  a  pastor  may  allow  himself  an  occa- 
sional social  visit  on  a  "  blue  Monday,"  or  on  some 
special  occasion.  He  cannot  afford  to  do  much  of 
it.  His  time  is  too  precious.  He  needs  to  be  about 
his  Father's  business.  He  is  also  shorn  of  his 
power  and  influence  in  the  community  if  he  appears 
to  be  a  gentleman  of  leisure,  who  delights  in  games, 
in  good  company  and  good  dinners. 
[  Neither  is  a  pastoral  visit  an  inquisitorial  visit, 
(386) 


Common 


THE    PASTOR    VISITING.  387 

in  which  he  comes  to  make  an  official  investigation 
into  the  family  and  private  life.  Snch  visits  some 
of  the  stern  old  Calvinists  and  Pnritans  nsed  to 
make.  They  came  with  a  stereotyped  set  of  ques- 
tions and  with  the  Shorter  Catechism.  Their  face 
and  their  mien  were  like  a  funeral.  No  wonder 
that  the  children  used  to  run  and  hide,  and  the 
timid  women  were  glad  when  the  parson  was  gone. 
They  were  formalists,  and  practiced  formal  private 
confession  and  absolution,  though  they  hated  these 
words  as  marks  of  the  popish  beast  and  of  the  scar- 
let woman.  It  is  not  necessary  that  we  warn  m'siak 
against  such  visits. 

But,  again,  neither  is  a  pastoral  visit  a  cold  per- 
functor)'^  ofHcial  call.  Many  such  are  made.  The 
pastor's  conscience  drives  him  out.  He  must  per- 
form the  hated  task.  The  quicker  he  can  make 
the  round  the  better.  He  calls,  inquires  after  the 
health  of  the  family,  and  asks,  perhaps,  why  they 
are  not  more  regular  at  church.  He  gives  a  cold 
reprimand,  if  he  thinks  it  deserved,  and  after  a  few 
commonplace  remarks  departs,  to  the  great  relief  of 
the  family.  Sometimes  it  is  worse  than  this.  He 
has  heard  that  the  family  is  not  living  right,  that 
some  member  of  the  household  is  reported  as  guilty 
of  some  misdeed,  or  that  someone  has  talked  about 
himself.  He  is  angry,  and  shows  it.  He  scolds 
roundly  and  soundly,  and  hastily  leaves.     What  is 


388  THE   LUTHERAN   PASTOR. 

the  impression  of  such  a  visit?  Ought  not  com- 
mon sense  to  teach  that  it  has  done  more  harm  than 
good,  has  perhaps  alienated  a  family  or  a  youth 
forever  from  the  church  ?  We  hope  it  is  not  neces- 
sary to  warn  against  such  visits. 

A  true  pastoral  call  has  a  pastoral  aim.  Its  first 
aim  is  to  win  the  confidence  and  love  of  everyone  vis- 
ited, of  the  whole  family,  including  servants,  or  of  the 
pastora"  vi'sits.  individual,  if  the  visit  is  to  him.  The  pastor  knows 
that,  without  the  confiding  love  of  those  whom  he 
desires  to  benefit,  he  can  do  nothing.  Neither  can 
he  know  his  people  before  he  has  w^on  their  con- 
fidence. His  further  aim  is  to  do  good  to  everyone 
thus  visited.  With  kindly,  tactful  treatment  he 
should  lead  them  to  open  their  hearts  and  their 
manner  of  life  to  him.  He  should  know  their 
spiritual  estate,  their  personal  relation  to  the 
Saviour.  He  does  not  expect  all  this  at  the  first 
call.  It  may  require  many  interviews  :  with  some 
more,  with  others  less.  He  would  give  instruc- 
tion, counsel,  encouragement,  or  warning  as  each 
case  may  require.  Ever>'  such  visit  ought  to  leave 
behind  inspiration,  courage,  and  resolution  for  a 
better  life.  After  each  pastoral  visit  the  impres- 
sion left  should  be  that  a  man  of  God  has  been  in 
the  house. 

Such    a  visit    need    not,   unless  it  be  a  special 
case,  take   much    time.     If   the  family  or  person 


THE    PASTOR    VISITING.  389 

called  on  is  busy,  the  wise  pastor  will  say  a  kind, 
encouraging  pastoral  word,  wishing  God's  blessing, 
or  repeating  a  suitable  Scripture  verse,  and  go  on. 
But  even  if  there  is  no  haste  on  the  part  of  those 
visited,  the  pastor  need  not  spend  hours  at  such  a 
visit,  unless,  again,  it  be  a  special  occasion.  It  is 
much  easier  to  give  a  pastoral  character  to  a  short 
call  than  to  a  long  one.  Long  visits  should  be  the 
exception  ;  short  calls  the  rule. 

Let  every  call  have  a  specific  aim.  Along  what 
line  does  this  family  or  person  need  a  pastoral 
word  ?  If  a  family,  get  them  together  as  soon  as 
you  can.  If  the  man  or  the  men  and  boys  are  out 
in  the  barn  or  in  the  field,  go  out  and  see  them  ^^^.^  needed, 
there.  Show  all  of  them  that  you  are  interested  in 
their  interests.  Have  a  few  encouraging  words 
with  the  women  about  their  work,  their  interests, 
and  their  children.  A  wise  pastor  once  came  upon 
a  woman  at  the  wash-tub.  She  was  embarrassed. 
He  said  he  was  glad  to  find  her  engaged  in  such  a 
good  work,  reminded  her  of  the  value  of  the  service 
she  was  rendering  her  people,  said  he  would  leave 
her  a  word  to  think  while  she  made  the  soiled  gar- 
ments clean  :  "  Wash  me,  and  I  shall  be  whiter 
than  snow,"  he  said,  and,  without  taking  a  seat,  left 
her,  happy  and  edified.  Have  a  word  with  the 
men  about  their  live  stock,  their  work,  their  fields, 
and  their  crops.     It  is  a  good  thing  if  the  country 


Dr.  Cuyler. 


390  THE   IvUTHERAN   PASTOR. 

pastor  can  talk  intelligently  about  these  things  ;  can 
show  them  how  their  work  is  serving  not  only  the 
family,  but  humanity  ;  how  good  the  Lord  is  ;  and 
how  their  vocation  should  daily  teach  them 
patience,  trust,  and  gratitude.  Give  them  an  apt 
passage  of  Scripture,  and  leave  them. 

Dr.  Cuyler,  in  his  How  to  Be  a  Pastor,  p.  34, 
gives  two  instances  of  tactful  treatment.  He  tells 
liow  he  once  spent  an  evening  in  a  vain  endeavor 
to  bring  a  man  to  a  decision  for  Christ.  "  Before 
I  left,"  he  says,  "  he  took  me  upstairs  to  the  nursery 
to  show  me  his  beautiful  children  in  their  cribs. 
'  Do  you  mean  that  these  sweet  children  shall  never 
have  any  help  from  their  father  to  get  to  heaven  ?  ' 
I  said  to  him  tenderly.  He  was  deeply  moved,  and 
in  a  month  became  an  active  member  of  my  church. 
For  twenty-five  years  that  man  has  been  glued  to 
me  ;  infinitely  better,  he  has  glorified  his  Saviour." 

Another  instance  :  "  On  a  cold  winter  evening  I 
made  my  first  call  on  a  rich  merchant  in  New  York. 
As  I  left  his  door  and  the  piercing  gale  swept  in,  I 
said,  '  What  an  awful  night  for  the  poor.'  He  went 
back,  and,  bringing  me  a  roll  of  bank-bills,  said, 
'  Please  hand  these  for  me  to  the  poorest  people 
you  know.'  After  a  few  days  I  wrote  to  him  the 
grateful  thanks  of  the  poor  whom  his  bounty  had 
relieved,  and  added  :  '  How  is  it  that  a  man  who  is 
so  kind  to  his  fellow-creatures  has  always  been  so 


TIIK    PASTOR    VISITING.  391 

unkind  to  his  Saviour  as  to  refuse  Him  his  heart  ? ' 
That  sentence  touched  him  in  the  core.  He  sent 
for  me  to  come  and  talk  with  him,  and  speedily 
gave  himself  to  Christ.  He  has  been  a  most  useful 
Christian  ever  since." 

Never  allow  yourself  to  be  burdensome.  Do  not 
take  anyone's  time  when  work  is  pressing.  You 
may  thus  be  hindered  from  carrying  out  your  spe- 

•r         •         -I      ,  -ii  ,1  r  Where  to  read 

cmc  aim,  but  you  will  prepare  the  way  for  a  more  jj,,^] 
opportune  time,  and  you  will  do  much  to  win  con- 
fidence and  esteem.  If  you  can  get  the  family 
together,  it  is  a  blessed  help  to  your  work  if  you 
can  read  a  suitable  passage  of  Scripture  and  kneel 
with  them  in  a  short  prayer  for  their  temporal  and 
spiritual  welfare.  But  do  not  insist  on  this  at  an 
inopportune  time.  We  have  known  of  legalistic 
pastors  who  have  called  the  family  in  to  worship 
when  perhaps  the  woman  had  her  hands  in  the 
dough  or  bread  in  the  oven  that  needed  attention, 
or  when  the  children  were  hurr>'ing  to  get  ready 
for  school,  or  the  men  were  at  some  work  that  ought 
not  to  be  interrupted.  It  is  needless  to  say  that 
such  worship  was  not  unto  edification.  But  where 
the  opportunity  is  favorable,  let  it  be  understood 
that  you  take  pleasure  in  ministering,  as  a  pastor, 
at  the  family  altar.  Your  passage  of  Scripture 
should  be  determined  on  before  you  come,  and  suit 
the  needs  and  wants  of  the  famih-.     Happy  are  you 


392  THE    LUTHERAN    PASTOR. 

if  you  can  make  such  brief,  running,  and  direct  ap- 
plications as  will  reach  your  specific  aim.  You 
can  thus  let  the  Word  give  the  needed  counsels,  en- 
couragements, comforts,  or  warnings  as  are  needed. 
This  is  a  true  pastoral  visit.  It  brings  the  church 
into  the  house.  Where  discreetly  and  kindly  con- 
ducted, such  a  visit  binds  those  visited  to  the  pastor 
and  to  the  church  as  with  hooks  of  steel.  Such 
visits  are  more  difficult  in  the  city  than  in  the  coun- 
try, because  in  the  city  the  family  is  not  generally 
together  in  the  daytime.  There  you  will  have  to 
adapt  yourself  and  do  the  best  you  can.  You  can 
up  a  .  ^j_|||  i^g^^^g  g.  ■^Qj-(j  from  God  with  the  women,  chil- 
dren, and  servants.  You  will  have  to  see  the  whole 
family  in  the  evening,  and  then  you  can  have  a 
real  pastoral  visit.  You  will  have  to  hunt  up 
many  a  man  in  his  office  or  shop.  Do  not  intrude 
if  you  see  that  he  is  specially  engaged.  Give  him 
a  warm  hand-grasp,  say  that  you  will  call  again 
when  he  is  not  so  busy,  and  go.  In  the  city  your 
calls  will  be  even  shorter  than  in  the  country. 
Here  you  ought  to  average  ten  or  more  calls  in 
an  afternoon  and  still  leave  a  word  fitly  spoken,  an 
incitement  for  good,  and  a  gleam  of  sunshine  behind. 
In  the  country  you  should  average  six  or  more  in 
an  afternoon,  and  carry  the  same  good  into  every 
visit.  Even  a  visit  with  worship  need  not  take 
more  than  twenty  minutes  or  half  an  hour. 


visit. 


THE    PASTOR    VISITING.  393 

Whom  should  you  visit  ?  You  are  to  give  heed  to 
all  the  flock  over  which  the  Holy  Ghost  has  made 
you  overseer.  The  good  shepherd  knows  ever}-  sheep 
and  calleth  it  by  name  and  leadeth  it  out.  Every 
sheep  knows  his  voice  and  follows  him.  You  need 
not  visit  all  alike.  Some  families  and  individuals 
need  you  more  than  others.  "What  sinful  mistakes  whom  to 
and  neglects  are  made  here  !  1  How  many  pastors 
visit  chiefly  if  not  solely  the  good,  the  well-to-do, 
and  the  cultured^!  They  go  where  it  is  a  pleasure 
and  a  relaxation  to  go.  The  poor,  the  weak,  the 
wandering,  the  sad,  and  the  erring  are  left  to  them- 
selves. How  often  have  we  not  heard  such  people 
say  :  "  Our  pastor  was  never  in  our  house  ;  or,  he 
was  only  here  when  we  sent  for  him,  in  sickness — 
and  then  he  only  came  once  for  each  request — or 
at  a  funeral !  "  How  often  have  we  not  heard  the 
wayward  and  the  wandering,  or  those  who  had  been 
gathered  into  a  strange  fold,  say,  "  He  never  said  a 
word  to  me  about  my  soul  ! ''  What  if  such  an 
one  be  suddenly  cut  off  and  the  pastor  be  sent  for 
to  bury  him  ?  With  what  a  fearful  shock  will  the 
question  come,  "  Did  I  do  my  duty  as  his  pastor? 
Might  it  not  have  been  different  if  I  had  ?  Is  he 
lost?  Lost  through  my  neglect?"  God  pity  the 
pastor  whose  conscience  will  thus  justly  lash  him 
and  will  not  spare.  Better  heed  a  pastorally  trained 
conscience  in  time.     What  of  the  account  in   the 


394  '^HE   LUTHERAN   PASTOR- 

day  of  judgment  ?  What  of  those  whom  he  did  not 
warn,  who  died  in  their  sins,  and  will  then  face 
him  and  say  :  "If  you  had  spoken  to  me,  warned, 
responsibility,  and  tried  to  win  me,  I  might  have  been  saved  ? " 
The  Lord  says  :  "  His  blood  will  I  require  at  thy 
hands."  "  They  watch  for  your  souls  as  they  that 
must  give  account."  The  true  pastor  will  spend 
most  of  his  effort  and  time  with  those  who  need 
him  most.  If  he  really  have  not  time  to  visit  all, 
the  good  will  readily  excuse  him  if  they  know  that 
he  is  going  about  where  pastoral  encouragement, 
comfort,  or  warning  are  most  needed.  We  have 
already  spoken  of  his  duty  to  help  the  poor  out  of 
their  poverty.  We  here  speak  of  their  need  of  a 
spiritual  adviser  and  comforter.  Of  the  sick  we 
shall  speak  more  specifically  hereafter. 

But,  as  has  before  been  shown,  the  pastor  has  a 
^outsidCTs^"  ^"ty  ^^^  t°  outsiders,  who  have  no  pastor.  He  is 
to  sow  his  seed  beside  all  waters.  To  be  instant 
in  season,  out  of  season,  reproving,  rebuking,  ex- 
horting, with  all  long-suffering  and  doctrine.  He 
is  to  visit  all  the  outsiders  in  his  reach  as  long  as 
he  is  permitted.  In  the  country  the  line  is  easily 
drawn.  He  ought  to  know  every  family  within  the 
bounds  of  his  parish,  and  all  the  unchurched  oughi 
to  be  sought  out,  and,  if  possible,  gathered  in. 
This  work  faithfully  pursued  will  bring  the  faithful 
pastor  some  of  his  greatest  joys.     He  is  to  watch 


THE    PASTOR   VISITING.  395 

for  special  opportunities,  when  there  is  trouble, 
sorrow,  sickness,  or  death.  Then  he  will  be  doubly 
welcome,  and  find  promising  soil  for  the  seed  of  the 
Word. 

It  was  our  privilege  during  a  summer  vacation 
from  the  seminary  to  assist  the  sainted  Dr.  Passa- 
vant  in  looking  after  a  neglected  vacant  country  Dr.  Passavant. 
parish,  and  to  work  with  him  also  in  hewing  out 
a  new  parish  in  a  religiously  neglected  township, 
where  there  were  no  Lutherans,  but  many  neglected 
and  degenerated  sinners.  We  never  passed  a  house 
unless  we  knew  that  it  belonged  to  another  parish. 
On  the  previous  Sunday  the  Doctor  had  announced 
that  on  a  certain  day  he  would  be  in  a  certain  dis- 
trict and  preach  in  the  evening  in  the  school-house  ; 
on  the  next  day  in  another  corner,  and  so  on  until 
the  community  was  covered.  This  was  his  custom 
before  ever>'  communion.  Those  visited  would 
nearly  always  come  to  the  school-house  in  the  even- 
ing, and  so  the  W^ord  was  doubly  carried  to  those 
who  rarely  came  to  church.  In  nearly  every  family 
the  Doctor  would  have  worship.  W^e  shall  never 
forget  his  earnest  personal  talks  to  all  sorts  and 
conditions  of  people,  and  his  prayers  of  faith  as  we 
knelt  on  broken  floors  and  in  cabins,  where  prob- 
ably the  voice  of  prayer  was  never  heard  before. 
We  were  learning  Pastoral  Theology.  There  are 
prosperous  countr}-  charges  now  in  these  regions. 


39^  THE   LUTHERAN    PASTOR. 

We  know  of  other  Lutheran  Churches  and  charges 
thus  started.  How  many  neglected  township  and 
school  districts  could  thus  be  visited  and  reached 
if  our  pastors  had  the  spirit  of  Dr.  Passavant,  w4io 
did  such  work  when  burdened  with  the  cares  of  his 
many  institutions  of  mercy  and  with  his  general 
church  work.  His  hair  was  silvery-white  when  we 
threaded  the  ravines,  climbed  the  steep  and  rugged 
hills  and  high  fences  together,  hunting  up  the  out- 
of-the-way  cabins  of  the  mountaineers.  A  few 
)ears  after  this  work  was  begun  Dr.  Passavant  was 

A  striking 

example.       oncc  met  by  a  judge  of  the  District  Court,  who  said  : 

"  Doctor,  what  has  happened  at  Crow's  Run?  " 

"  Why  do  you  ask  me  ?  "  said  the  doctor. 

"  Well,"  said  the  judge,  "  we  used  to  have  most  of 
the  criminal  cases,  especially  cases  of  seduction  and 
drunken  brawls,  from  that  corner  of  the  county. 
But  for  the  last  few  years  they  have  been  becom- 
ing beautifully  less." 

Dr.  Passavant  answered : 

"  Well,  judge,  we  have  taken  the  Word  of  God 
in  there  and  built  a  church." 

Let  our  brother  pastors  go  and  do  likewise,  and 
they  will  have  a  joy  in  their  ministry  which  all  the 
wealth  and  honor  of  the  world  could  not  buy. 

In  the  city  such  pastoral  missionary  work  cannot 
be  so  easily  bounded,  for  the  pastor  cannot  know 
who  all  live  in  the  bounds  of  his  parish.     But  if 


THE    PASTOR    VISITING.  397 

he  has  the  missionary  scent  and  zeal  he  can  get  on 
the  track  of  many  an  outsider,  whom  he  will  follow 
up  and  often  win.  In  this  work,  also,  where  there 
is  a  will  there  is  a  way. 

When  is  the  pastor  to  do  his  visiting?  In  the 
countr>^  he  cannot  be  so  systematic.  It  must  be 
well  understood  that  he  is  ready  to  respond  to  any  when  to  visit, 
call,  at  any  season,  at  any  distance,  and  in  any 
weather.  Even  where  not  called,  but  where  he 
knows  that  he  is  needed,  he  ought  to  go  in  season 
and  out  of  season. 

But  as  to  his  regular  and  ordinary  visitations  he 
should  wisely  select  the  best  times.  He  should 
endeavor  to  see  all,  of  whom  he  has  reason  to  be- 
lieve that  they  need  him,  before  ever)^  communion. 
Otherwise  he  should  consult  the  season,  the  condi- 
tion of  the  roads,  the  moon,  and  especially  the  com- 
parative rush  or  leisure  of  his  people.  When  the 
weather  and  roads  are  most  favorable  and  his  peo- 
ple are  not  crowded  with  necessary  work,  then  let 
him  redeem  the  time  and  get  over  as  much  terri- 
tory as  he  can,  spending  the  night  among  his  peo- 
ple and  the  evenings  in  preaching  in  the  school- 
houses.  But  we  repeat  it.  Let  him  not  fritter 
away  his  time  by  useless  small  talk  or  gossip. 
Make  calls  that  are  pastoral,  that  are  planned  and 
prepared  for,  that  all  have  a  direct  aiui,  that  are 
brief.     Thus  he  can  cover  a  large  parish  in  a  com- 


398 


THE   LUTHERAN   PASTOR. 


Rewards. 


Suggestions. 


paratively  short  time,  and  leave  a  trail  of  blessing 
behind. 

On  the  city  all  seasons  are  about  equally  good, 
except  the  summer  vacation  season.  The  general 
rule  is,  forenoons  for  study,  afternoons  for  your  peo- 
ple. Be  systematic  and  persistent,  and  you  will 
accomplish  wonders.  And  do  not  forget  that  Dr. 
Chalmers'  saying  is  true :  "A  house-going  pastor 
makes  a  church-going  people." 

Such  seeking  soul-cure  will  always  bring  its  rich 
rewards.  The  pastor  who  is  faithful  in  his  closet, 
in  his  study,  and  in  his  pastoral  work,  will  not 
preach  to  empty  benches,  he  will  not  beat  the  air 
and  preach  over  the  heads  of  his  people.  He  will 
be  able  to  give  to  each  one  his  portion  in  his  sea- 
son. His  people  will  love  him.  They  will  have 
confidence  in  his  preaching.  They  will  grow  in 
grace  and  in  the  knowledge  of  Jesus  Christ.  The 
congregation  will  be  united  and  harmonious.  The 
people  will  be  ready  to  give  to  every  good  cause — 
as  every  such  cause  has  been  explained  in  public 
and  from  house  to  house.  They  will  have  a  mind 
to  work,  and  will  follow  wherever  the  beloved  pas- 
tor leads.  Pastor  and  people  will  work  in  har- 
mony and  in  hope  and  in  happiness  together. 
A  few  closing  suggestions  and  reminders : 
I.  You  cannot  learn  how  to  visit  from  books.  A 
true  pastoral  spirit,  a  love  for  souls,  an  absence  of 


THE    PASTOR    VISITING.  399 

laziness,  a  living  in  constant  communion  with  the 
Saviour,  and  experience  will  make  you  a  good  pas- 
tor. You  will  learn  to  visit  by  visiting — that  is,  if 
you  are  that  kind  of  a  pastor. 

2.  Always  carry  a  hopeful  heart,  a  cheerful  face 
and  manner,  with  a  kindly  tone.  But  by  all  means 
avoid  the  professional,  clerical  smile. 

3.  Pay  particular  attention  to  the  children,  notice 
them  wherever  you  meet  them,  and  among  these 
make  special  efforts  to  win  the  confidence  and  love 
of  the  boys.  Win  the  boys,  and  you  will  have  the 
men.  Lose  the  boys,  and  your  church  will  become 
weak  and  feminine.  Pay  attention  to  visitors  who 
may  be  present  Be  attentive  and  kind  to  servants. 
Invite  them  to  church.  Like  }our  Master,  you 
should  be  no  respecter  of  persons.  By  these 
little  attentions  you  not  only  do  the  servant  good, 
but  you  teach  many  a  family  a  needed  lesson. 

4.  Never  allow  yourself  to  be  in  the  way,  to  in- 
terfere with  the  work  or  plan  of  anyone.  If  you 
see  that  your  call  is  inopportune,  withdraw  at  once 
— as  advised  above. 

5.  If  you  happen  in  at  meal-time  and  your  pres- 
ence is  embarrassing,  then  also  withdraw  grace- 
fully. If  extra  preparation  for  you  is  proposed, 
refuse  it  kindly,  but  firmly.  Agree  to  stay  if  per- 
mitted to  sit  down  and  eat  what  is  on  the  table. 

6.  Discourage    malicious    gossip.     If   bad    tales 


Slight  no  one. 


400  THE    LUTHERAN   PASTOR. 

about  neighbors  or  other  church-members  are  told, 
ask  the  complainer  whether  he  has  followed  the 
Bible  rule — gone  to  the  offender  and  in  a  Christian 
spirit  tried  to  help  him  over  his  fault.  Advise  this, 
and  counsel  prayer  for  the  offender.  This  is  a  sure 
cure  for  gossip. 

7.  If  you  have  a  special  purpose  with  anyone 
come  to  the  point  at  once,  unless  there  be  a  real 
hindrance. 

8.  Never  speak  to  anyone  of  his  faults  before 
others.  Let  all  reproofs  and  warnings  be  private. 
Do  not  even  inquire  into  anyone's  spiritual  estate 
or  give  him  religious  counsel  before  strangers. 

9.  Never  give  room  for  the  impression  that  you 
like  to  get  something  for  coming.  We  have,  as 
already  noted,  known   country  pastors  who  would 

g^'"j5  carry  their  sacks  and  jars  with  them,  and  would 
broadly  hint  for  fruit,  produce,  or  almost  anything. 
They  are  ecclesiastical  beggars,  and  ought  to  be 
ashamed  of  themselves.  This,  of  course,  does  not 
mean  that  you  are  to  accept  no  gifts  of  kindness 
when  they  are  freely  offered.  To  refuse  favors  is 
also  unkind. 

10.  If  you  remain  over  night,  offer  to  conduct 
worship  before  retiring. 

11.  Remember  always  that  frequent  short  calls 
will  do  far  more  good  than  rare  long  ones.  Many 
pastors  cannot  get  over  their  parishes  without  steal- 


THE    PASTOR   VISITING.  401 

ing  their  own  study  hours,  because  they  do  not 
know  the  difference  between  a  social  and  a  pastoral 
visit,  and  have  never  learned  how  to  make  a  short 
pastoral  call.  It  ought  to  be  a  very  rare  and  im- 
portant occasion  on  which  a  pastor  allows  himself 
to  "  come  out  and  spend  a  day  "  or  "  an  afternoon  " 
with  a  family. 

12.  It  is  well  to  keep  a  record  of  your  visits  and 
to  look  over  it  frequently  as  a  monitor.  Then  }'ou 
will  not  forget  the  chronic  invalid,  the  lonely 
grandmother,  that  poor  family  in  the  cabin,  that 
recently  disappointed,  afflicted,  or  bereaved  one. 

Bengel  says,  on  The  Exercise  of  the  Christian 
Ministry:  "  In  many  the  work  of  grace  can  be  fully  Beugd. 
accomplished  only  by  means  of  individual  treat- 
ment ;  hence  great  importance  should  be  attached 
to  private  labors.  The  pastor  often  obtains  more 
fruit  from  his  visits  than  from  his  preaching.  He 
should  always  show  himself  equally  well  disposed 
to  go  wherever  he  is  called,  and  those  whose  spirit- 
ual necessities  draw  them  to  him  should,  by  his 
hearty  welcome,  feel  themselves  encouraged  to  open 
themselves  to  him  with  perfect  freedom." 
26 


CHAPTER  XX. 

VISITING  SPECIAL  CLASSES. 

We  have  spoken  of  the  pastor's  general  visiting, 
which  he  is  to  do  regularly  and  systematically. 

But  besides  these  there  are  many  special  visits 
Where  the  whicli  are  also  very  important.  We  are  not  yet 
needed  Speaking  of  visits  to  the  sick.  There  are  many 
others  for  which  a  pastor  is  not  to  wait  till  called, 
but  which  his  interest  and  love  for  his  people  is  to 
drive  him  to  make  in  season  and  out  of  season.  He 
cannot  know  everything.  He  ought  to  be  notified 
when  needed.  But  the  fact  always  is  that  many  of 
those  who  need  him  most  will  not  send  for  him. 
They  are  not  on  that  account  to  be  left  to  them- 
selves. The  wide-awake  overseer  of  his  flock  will 
think  out  many  ways  of  finding  out  who  these  are 
and  when  they  need  him.  In  his  regular  rounds  he 
will  meet  them  and  know  that  they  need  a  series 
of  special  visits,  or  he  will  learn  it  from  others.  At 
the  church  services  and  on  the  street  he  inquires 
about  this  one  and  that  one.  His  deacons  and 
other  helpful  members  will  be  instructed  to  inform 
him  if  they  know  of  anyone  who  may  need  him. 
And  thus  he  will  find  out  who  belong  to  the  fol- 

(402) 


VISITING   SPECIAL   CLASSES.  403 

lowing  or  other  classes  that  need  special  attention. 
We  cannot  name  evety  special  class  that  may  re- 
quire such  attention.  Some  Pastoral  Theologies 
have  long  lists  of  them.  It  is  impossible  to  draw 
a  definite  line  between  those  for  whom  the  ordinary 
visits  will  suffice  and  those  who  need  more.  As 
we  have  seen,  ever>'  visit  ought  to  be  special,  ac- 
cording to  the  nature,  age,  sex,  temperament,  char- 
acter, history,  surroundings,  and  condition  of  each 
home  or  individual.  The  wise  pastor  studies  and 
adapts  himself  to  each  case.  But  there  are  still 
special  classes.  We  mention  a  few  of  the  more  im- 
portant : 

I.  We  mention  first  those  who  have  been  im- 
pressed, made  thoughtful  and  serious  by  the  Word. 
It  may  have  been  a  sermon.  It  may  have  been  a 
warning  from  a  friend,  or  a  startling  providence,  or 
an  affliction  that  has  made  them  think  of  the  Word. 
The  soul  is  brought  to  the  parting  of  the  ways. 
Two  kingdoms  are  contending  for  that  soul.  Satan 
and  his  agents  are  busy.  Now  the  good  shepherd 
ought  to  know  of  that  critical  condition  and  be  on 
hand  to  enlighten,  lead,  and  win  for  Christ.  One 
visit  may  decide  the  destiny  of  that  soul  for  good. 
It  may  require  more.  One  neglect  may  decide  for 
eternal  woe.  Watch  these  crisis  points.  Where 
the  Word  has  taken  hold,  follow  it  up  with  the 
needed  private  instruction,  application,  and  prayer. 


Those  made 
serious. 


404 


THE   LUTHERAN   PASTOR. 


New 

Hiembers. 


Tbe   teaipted. 


The  ioubting 


2.  A  second  class  that  needs  special  attention  is 
those  recently  received  into  the  communion  of  the 
congregation.  Of  the  newly  confirmed  we  have 
already  spoken.  They  need  and  ought  to  have 
special  visits  and  special  attention  from  their 
pastor.  Others  recently  admitted  also  need  en- 
couragement and  strengthening.  Give  them  spe- 
cial attention  until  they  have  grown  into  the  life  of 
the  congregation. 

3.  There  are  those  who  are  in  danger  of  falling 
into  special  sin.  They  are  in  bad  company,  are 
being  tempted,  and  know  not  the  danger  they  are 
in.  Now  if  the  pastor  is  on  hand  in  time  he  may 
save  them.  If  not,  it  may  be  too  late.  This  is 
especially  true  when  a  thoughtless,  inexperienced 
young  woman  is  in  danger  of  falling  or  of  throwing 
herself  away  on  a  worthless  man.  Let  the  pastor 
see  the  danger,  give  the  earnest  warning,  and  do 
all  in  his  power  to  avert  the  impending  ruin. 
Happy  is  the  pastor  who  has  the  confidence  of  his 
youth  to  such  an  extent  that  he  can  talk  plainly 
and  warn  and  chide  as  a  father  without  giving 
offense. 

4.  Others  are  in  danger  of  falling  into  unbelief 
or  error.  The  former  need  to  be  taken  in  time,  be- 
fore they  become  confirmed  and  willful  skeptics. 
There  is  not  often  any  gain  in  arguing  with 
doubters.     Appeal  directly  to  their  heart  and  con- 


VISITING    SPECIAL  CLASSES.  405 

science.  Set  before  tliein  the  law  and  the  Gospel, 
death  and  life.  If  they  want  to  argue,  turn  ag- 
gressor. Show  them  that  their  ideas  are  utterly 
groundless ;  that  they  leave  the  deepest  questions 
and  the  most  pressing  problems  without  an  answer  ; 
whereas  the  Old  Book,  which  they  want  to  dis- 
card, has  an  answer  for  every  question  that  can 
trouble  an  earnest  and  an  anxious  heart.  That  the 
various  systems  of  agnosticism,  and  of  unbelief,  have 
not  one  ground  of  comfort  for  disappointed,  saddened 
lives,  for  breaking  hearts  and  broken  homes,  no 
hope  beyond.  Show  them  what  they  are  giving 
up,  what  a  cheerless  and  empty  existence  they  are 
getting  in  exchange,  and  that,  if  they  persist,  they 
are  the  most  pitiable  objects  on  the  face  of  the 
earth. 

5.  But  there  may  be  danger  from  a  false  faith. 
The  proselyter  may  be  around.  His  oily  unction  and  danger  from 
smooth,  earnest  words  may  have  almost  persuaded 
one  of  your  flock  that  there  is  more  life  and  more 
love  in  some  revivalistic,  baptistic,  or  holiness  sect 
than  in  the  old  Lutheran  Church.  The  pastor  must 
keep  a  special  watch  in  times  of  danger.  He  needs 
to  know  those  who  might  fall  a  prey  to  the  error.  It 
will  require  careful  procedure.  Happy  is  the  pastor 
if  his  preaching  and  private  intercourse  have  always 
been  warm  and  winning  ;  unhappy  if  the  preach- 
ing has  been  cold  and  intellectual  and  the  private 


406  THE   LUTHERAN   PASTOR. 

intercourse  austere  and  forbidding.  If  the  latter  is 
the  case,  he  is  now  almost  helpless.  We  must 
fight  fire  with  fire,  and  be  even  more  earnest, 
zealous  and  loving  than  the  proselyters.  Then  it 
will  be  easy  to  show  the  wavering  that  they  would 
lose  much  by  leaving  the  mother-church ;  that 
whatever  good  there  may  be  in  the  other  system 
they  can  get,  in  much  clearer  and  purer  form,  in 
the  old  church.  The  true  shepherd  will  seldom 
lose  a  lamb. 

More  difficult  are  the  cases  where  persons  want 
to  OTQ  into  another  church  for  the  sake  of  social 
standing,  influence,  patronage,  or  marriage.  In 
these  cases,  too  often  there  is  no  love  of  Christ,  and, 
therefore,  no  true  love  of  the  church.  The  church 
has  not  become  a  spiritual  mother.  There  is  noth- 
ing there  to  appeal  to,  and  only  too  often  we  must 
let  such  people  go.  Still  ever>'  effort  ought  to  be 
made,  and  made  in  time,  to  retain  them. 

6.  In  our  day  there  are  new  forms  of  error  abroad, 

most  subtle,  insidious,  persistent,  and   dangerous. 

Speci:ii        'pj^g  devil   is  about    in  the  garb  of    an  angel    of 

heresies.  ^  ° 

light.  He  comes  under  a  bishop's  robe,  with  a  Bible 
under  his  arm.  He  builds  churches  and  preaches 
and  draws.  He  has  his  emissaries  going  about, 
creeping  into  houses,  leading  captive  silly  women 
and  men  often  laden  with  divers  lusts.  He  has 
his  printing  presses,  tracts,  and  "  leaves  of  healing." 


VISITING   SPECIAIv  CLASSES.  407 

It  is  a  startling  sign  of  the  times  to  see  how  easily 
and  how  fearfully  men  and  women  are  duped  and 
doomed,  how  blandly  they  give  up  the  very  founda- 
tions of  all  Christian  truth,  faith,  and  life,  and  still 
make  themselves  believe  that  they  are  getting  a 
better  religion.  We  cannot  here  enter  into  a  dis- 
cussion of  Christian  Science,  Theosoph}-,  Dowieism, 
and  what  not.  The  first  and  last  are  most  wide- 
spread. All  have  enlisted  numbers,  talent,  and 
wealth.  We  meet  some  of  them  everywhere.  No 
home  and  no  individual  but  what  is  in  danger  from 
them.  Every  true  pastor  must  study,  know,  and 
be  able  to  refute  these  antichrists. 

On  Christian  Science  we  recommend  from  among 
a  library  of  books,  pamphlets,  and  tracts,  especially, 
"  A  Way  That  Seemeth  Right — An  Examination 
of  Christian  Science,"  by  Dean  Hart ;  "  Christian 
Science  and  Other  Superstitions,"  by  Dr.  J.  M. 
Buckley;  "Faith  Healing,"  by  A.  T.  Schofield, 
M.  D. 

The  last  will  cover  Dowieism  also.  It  seems  as  if 
this  coarse,  greedy,  grasping  money-king,  John 
Alexander  Dowie,  must  soon  end  his  course.  His 
vulgarity,  blasphemy,  and  comedy  in  the  pulpit ; 
his  unblushing  demands  for  the  money  of  his 
dupes ;  his  latest  sensational  proclamation,  that 
he  is  the  prophet  Elijah  come  back  to  earth,  ought 
to   suffice.      Get   a   copy   of    Leaves   of   Healing. 


Pastor  must 
know  and 
meet  them. 


408  THE    I.UTHERAN    PASTOR. 

Any  one  number  will  suffice  to  expose  the  scur- 
rility, pretentiousness,  and  absurdity  of  the  man 
and  his  system. 

Watch  your  people  ;  watch  their  reading.  Be  in 
time  to  warn  them  when  in  danger.  Make  no 
polemical  attacks.  Admit  any  truth  that  may  be  in 
the  false  system.  Show  that  it  was  a  truth  ages  be- 
fore these  people  exploited  it.  Show  that  on  this 
truth  they  have  built  a  vast  structure  of  fundamental 
error.     Save  from  their  clutches  all  you  can. 

7.  Another  class  that  needs  special  attention  is 
the  troubled  and  sorrowing.     Life  is  full  of  bitter 

The  troubled 

and  disappointments,   crushing  losses,  and  heart-break- 

ing bereavements.  They  come  into  the  lives  and 
homes  of  your  people.  You  ought  to  know  when 
and  where  they  come.  At  such  times,  as  we  have 
already  shown,  the  pastor  is  needed  as  a  comforter 
.sent  by  God,  Do  not  fail  to  visit  the  troubled,  and 
visit  them  often.  It  will  be  a  blessing  to  you  and 
to  them. 

A  few  helpful  hints  as  to  this  class : 
Do  not  belittle  their  trouble.  Do  not  tell  them 
that  they  must  not  weep.  Tears  are  their  safety- 
valve,  and  keep  the  heart  from  running  over  or 
breaking.  Sometimes,  when  you  yourself  are 
moved  to  tears,  let  them  flow  freely.  The  best  com- 
fort you  then  can  give  is  to  mingle  your  tears  with 
theirs,  and  weep  with  them  that  weep.     Read  to 


sorrowing. 


VISITING   SPECIAL   CLASSES.  409 

tliein   Heb.  xii.  or  the  end  of  Rom,  viii.,  or  some 
similar  passage,  and  apply  it  tenderly  to  their  case. 

Dr.  Cuyler  says  (Young  Pastor,  p.  50) :  "  Two 
things  are  chiefly  to  be  aimed  at  in  the  treatment 
of  desponding  or  bereaved  Christians.  The  first  is 
to  get  them  out  of  themselves,  and  the  other  is  to 
get  them  into  active  service  for  their  Master.  The 
tides  of  inward  feeling  are  in  danger  of  stagnating 
into  a  fen  of  bitter  waters.  Sluice  them  off,  and 
turn  them  into  streams  of  beneficence  to  others. 
A  sorely  bereaved  lady  once  said  to  me,  '  If  I  could 
not  keep  my  mind  occupied  in  Christian  labor  for 
the  poor  and  elsewhere,  I  should  go  crazy  with 
grief.'  Useful  occupation  is  both  a  tonic  to  faith 
and  a  sedative  to  sorrow.  If  troubles  drive  us  to 
toils  for  our  jMaster,  then  the  useful  toils  will  in 
turn  drive  away  many  of  the  troubles." 

8.  A  difficult  but  needy  class  is  made  up  of  per- 
sons diseased  in  mind.  This  may  result  from  bodily 
ailment  or  from  such  afflictions  as  we  considered  ^^^^^  nli^**^ 
above.  It  often  takes  the  form  of  religious  melan- 
choly, or  hopeless  brooding.  Happy  is  the  pastor 
if,  as  we  have  advised,  he  has  obtained  a  fair 
knowledge  of  psychology,  and  knows  the  sufiferer. 
As  long  as  it  is  not  real  insanity,  he  can  often  do 
much  to  relieve  the  distress.  His  very  presence  is 
assuring.  A  few  kind,  cheerful  words,  a  passage  of 
Scripture,  and  a  brief  prayer  will  often  bring  a 


4IO  THE   LUTHERAN   PASTOR. 

gleam  of  sunshine.  Sometimes  the  telling  of  a 
short,  apt  story  will  be  helpful.  Get  the  sufferer 
out  of  himself,  if  at  all  possible.  Lead  him  to 
quit  thinking  of  self  and  to  think  of  others,  to 
give  up  the  subjective  for  the  objective.  Do  not 
belittle  or  contradict  and  reprimand,  but  lead  and 
direct  into  other  channels.  If  it  be  a  case  of  delir- 
ium, do  not  at  once  conclude  that  you  can  do  no 
good.     You  may  soothe,  if  you  cannot  cure. 

Vinet  says  (p.  293) :  "  We  should  be  sorry  to 
Vinet.  think  that  to  a  person  in  whom  mental  disease  has 
become  a  complete  insanity  the  spiritual  aids  of 
the  ministry  must  be  useless.  Reasoning  would 
doubtless  be  useless.  But  I  think,  with  Harms,  that, 
even  when  discussion  is  impossible,  it  may  some- 
times be  useful  to  speak Let  us  in- 
dulge the  hope  that,  in  some  lucid  or  less  perturbed 
moment,  we  may  introduce  into  the  poor  wanderer's 
spirit  some  peace,  perhaps  some  light,  or  may  excite 
some  favorable  emotion  which  God  may  regard. 

"  The  very  names  of  the  Heavenly  Father  and  the 
Divine  Mediator  are  very  powerful,  and  often  have 
effect  when  discourse  can  do  nothing.  A  certain 
authority,  a  certain  daringness,  is  necessary ;  we 
should  be  conscious  of  feeling  strong  ;  to  use  an  ex- 
pression of  Harms',  '  There  is  a  kind  of  magic  in 
authority  which  faith  imparts.'  " 

But  even  if  no  real  good  could  be  done  to  the 


VISITING   SPECIAL  CLASSES.  4 II 

afflicted  one,  the  family  also  suffers,  and  the  pastor 
should  be  on  hand  to  strengthen,  encourage,  and 
comfort  them. 

9.  We  mention  another  class :  those  who  are  at 
strife  and   enmity  with   one  another.     The  pastor 

The 

knows  that  the  Spirit  of  God  is  a  spirit  of  peace,  quarreling, 
and  that  He  will  not  stay  in  a  heart  full  of  bitter- 
ness and  strife.  Blessed  are  the  peacemakers.  The 
pastor  is  to  be  a  peacemaker.  He  must  go,  often 
over  and  over  again,  to  make  peace  where  there  is 
strife  and  contention  and  every  evil  work.  He 
must  use  every  endeavor,  first,  to  make  those  at 
variance  willing  to  meet  each  other.  He  must 
show  them  in  what  spirit  they  are  to  meet  each 
other.  When  he  has  prepared  them,  he  must  bring 
them  together,  be  present  at  the  peace  conference, 
and  lend  his  prayers  and  counsels. 

Of  this  general  duty  or  rather  privilege  of  the 
pastor  to  be  a  peacemaker,  we  have  spoken  in  con- 
nection with  the  preparatory  service.  But  it  is 
well  to  watch  for  every  opportunity.  Quarrels  are 
often  easily  healed  in  their  beginnings  ;  but,  like 
ugly  sores,  they  fester  and  grow  into  feuds.  One 
visit  may  prevent  sore  neighborhood  feuds  and 
serious  division  in  the  church.  Let  the  parties 
understand  that  to  err  is  human,  to  forgive  divine ; 
that  the  better  Christian  is  the  one  who  makes  the 
ad\'ances  and  concessions. 


Prisoners. 


412  THE   LUTHERAN   PASTOR. 

Probably  the  most  delicate  of  all  are  quarrels  be- 
tween husband  and  wife.  These  need  to  be  han- 
dled with  care.  Never  listen  against  the  one  by 
the  other.  Never  try  to  mend  matters  by  advising 
one  party  alone.  Get  them  together,  see  them  to- 
gether, and  counsel  each  one  in  the  presence  of  the 
other.  Be  impartial  in  all  efforts  at  peace-making, 
and  proceed  on  the  clear  principles  and  directions 
of  the  Divine  Word.  See  that  you  are  a  man  of 
peace  yourself. 

10.  We  must  not  forget  the  most  difficult  and  un- 
attractive class  of  all,  viz.^  the  imprisoned. 

The  very  name  frightens  us.  What !  shall  we 
do  pastoral  work  among  outcasts,  criminals,  and 
those  so  abandoned  and  sunken  that  they  must  be 
caged,  walled,  and  barred  in  like  wild  beasts,  lest 
they  injure  or  slay  their  fellow-men  ?  Do  they  not 
deserve  all  they  suffer?  Is  not  their  only  use  for 
the  pastor  that  he  may  hold  them  up  as  warning 
examples  to  others  ?  So  speaks  the  self-righteous 
Pharisee.  But  hold !  Who  are  they  ?  What 
brought  them  there  ? 

Wagner  ( Ueber  das  Gefaengnissweseii^  p.  37)  says  : 
"  Great  multitudes  grow  up,  live,  and  die  in  an  at- 
mosphere of  wickedness,  lewdness,  and  such  abject 
wretchedness  that  thousands  of  good  people  who 
live  in  comparative  comfort  can  have  no  conception 
of  their  sad  lot.     When  we  know  that  in  whole, 


VISITING   SPECIAL   CLASSES.  413 

large  sections  of  humanity  the  whole  life  is  wonn- 
eaten  with  lies,  slander,  foul  words,  unchastit)-, 
fraud,  theft,  and  violence,  then  we  must  confess 
that  the  majority  of  our  prisoners  are  largely 
the  victims  of  circumstances  and  environment. 
Their  society,  home — if  such  it  may  be  called — the 
church,  the  community,  the  whole  social  organism, 
indeed,  is  particeps  crimmis^  with  its  abounding 
godlessness  and  lax  morality." 

Put  yourself  in  their  place.  What  would  you 
have  been  if  born  and  bred  as  they  were  ?  Who  John  Newton, 
made  thee  to  differ  ?  The  Rev.  John  Newton  once 
pointed  to  a  ragged  drunkard  and  said:  "There 
goes  John  Newton,  but  for  the  grace  of  God."  Yes, 
if  I  am  better,  then  "  by  the  grace  of  God  I  am 
what  I  am." 

Shall  we  then  merely  pity  the  poor  law-breakers 
as  unfortunates,  carry  bouquets  and  sweetmeats  to 
our  criminals,  and  gush  over  them  with  that  maud- 
lin sentimentality  that  makes  them  feel  that  they 
are  worthy  of  special  favor  and  are  unrighteously 
persecuted  ?  By  no  means.  Sin  is  still  sin.  Its 
wages  is  still  death,  and  the  way  of  transgressors 
must  still  be  hard,  even  though  it  pass  through  our 
worst  city  slums.  We  dare  not  make  light  of  sin. 
But  we  should  show  compassion  for  the  sinner  and 
do  all  we  can  to  help  him  out  of  sin's  cruel  clutches. 

He   has    been    tauirht    that    the    church    is  his 


414  I'HE   LUTHERAN   PASTOR. 

enemy.  Now,  when  he  is  helpless  in  prison,  the 
church  can  show  that  she  is  his  best  friend.  Let 
the  church's  minister  go,  in  the  name  of  Him  who 
said  :  "  Neither  do  I  condemn  thee.  Go,  and  sin 
no  more." 

That  it  is  the  pastor's  duty  to  visit  the  prisoner 
is  clearly  taught  in  Scripture.  (See  Matt.  xxv. 
39  and  45  ;  Jas.  v.  19,  20.)  These  poor  sinners  be- 
this  duty.  long  to  the  weak  and  sick  members  of  the  body 
(i  Cor.  xii.  25,  26 ;  Rom.  xv.  i  ;  Gal.  vi.  i),  and 
therefore  need  nursing,  guiding,  and  help.  We 
have  no  right  to  say  that  they  are  hopeless.  Pas- 
sages like  Isa.  Iv.  11  ;  Heb.  iv.  12  ;  i  Cor.  xv.  58, 
are  true  of  them  also. 

Let  the  pastor  then  cheerfully  go  to  every  penal 
institution  within  his  reach.  Let  him  labor  there 
with  that  same  Word  of  power  and  life  which  he 
uses  elsewhere  in  his  soul-cure.  Sometimes  he 
may  have  the  opportunity  to  preach  ;  again  to  see 
the  shut-in  one  in  his  cell.  Not  all  are  hopeless 
cases.  Some  may  be  innocently  condemned  ; 
others  may  be  better  than  those  who  brought  them 
there.  The  pastor  comes,  in  the  Master's  name,  to 
bring  the  Word  of  salvation,  to  bring  him  to  see 
that  the  Good  Shepherd  is  seeking  him,  that  the 
Saviour  is  knocking  at  the  door  of  his  heart,  in 
order  to  bring  him  to  true  repentance  and  faith. 
He  must  be  careful  not  to  become  too  sentimental 


VISITING   SPECIAI,  CLASSES,  415 

over  the  prodigal  son.  Rather  let  him  hold  before 
the  transgressor  Jesus  as  his  only  help  and  hope, 
who  has  compassion  for  the  fallen  (Heb.  ii.  18  and 
iv.  15  ;  Matt.  vi.  13  ;  Mark  xiv.  38).  Through  the 
Word  the  pastor  may  awaken,  in  those  who  ha\e 
had  a  good  home,  memories  of  the  past  that  may 
be  an  occasion  for  the  Word's  entrance.  The  sin- 
ner must  be  brought  to  acknowledge  his  sin  and  jhe  Word  the 
the  righteousness  of  God.  He  must  see  his  own 
guilt  and  helplessness.  He  must  realize  that  in 
Christ  he  has  a  Saviour  mighty  to  save,  as  He  is 
willing  to  save. 

In  all  this  the  pastor  comes  in  the  spirit  of  kind- 
ness and  manliness  combined.  He  must  aw^aken  a 
realizing  sense  that  there  is  hope.  But  he  must 
make  it  plain  that  there  can  be  no  hope  without  a 
true  repentance  and  conversion.  W^hat  this  means 
must  be  made  so  plain  that  it  cannot  be  misunder- 
stood. Here  also  it  is  true.  "  In  the  morning  sow 
thy  seed,  and  in  the  evening  withhold  not  thy 
hand,  for  thou  knowest  not  whether  shall  prosper, 
this  or  that,  or  whether  both  shall  be  alike  good." 

As  a  matter  of  course,  the  pastor  and  his  congre- 
gation are  to  do  all  they  can  for  the  temporal  and 
spiritual  good  of  those  whom  he  reached  in  prison 
after  their  release.  Encourage  and  help  them  now 
to  make  a  new  beginning,  and  to  be  new  men  for 
this  world  and  for  the  next. 


CHAPTER   XXL 


VISITING  THE  SICK. 


Sickness 

give? 

•pportunity. 


Among  the  most  delicate  and  sometimes  the  most 
difficult  of  the  seelsorger's  office  is  that  of  visiting 
the  sick.  To  the  true  pastor  it  ought  to  be  also 
among  the  most  welcome. 

Bridges  says  (p.  343) :  "  This  divinely  appointed 
work  (Jas.v.  14) — often  the  only  kind  office  we  can  do 
for  some  people — is  a  ministry  of  special  responsibil- 
ity. God  Himself  is  the  preacher,  speaking  through 
the  sickness  more  loudly  and  directly  to  the  consci- 
ence than  the  mere  voice  of  man.  Our  work,  there- 
fore, is  to  call  attention  to  the  speaking  voice  of  this 
divine  rod  (Micah  vi.  9).  Again,  in  the  sinner's  con- 
tact with  '  Death — that  terrible  and  thundering 
preacher ' — a  deeper  impression  is  sometimes  made 
in  the  sick-chamber  than  in  the  pulpit.  Most  of  all 
at  this  crisis  the  conscience  is  more  or  less  awak- 
ened— the  need  of  a  refuge  is  acknowledged — the 
prospect  of  eternity  without  it  is  dreaded.  How 
golden  the  opportunity  to  set  forth  our  Saviour,  in 
every  office  suitable — in  every  offer  of  His  grace, 
so  free,  so  encouraging  !  " 

The  pastor  must  know  the  general  purpose  of 
(416J 


VISITING   THE   SICK.  417 

God  in  afflicting.  He  must  also  distingiusli  be- 
tween the  sickness  that  God  sends  and  that  which  Explain  Cod's 

„  1       1   •  •    1      •  Providences. 

IS  brought  Upon  the  sufferer  by  his  own  special  sm. 
Sickness  that  is  brought  on  by  needless  exposure, 
by  intemperance  in  eating  or  in  drinking,  by  in- 
dulging in  any  way  the  sinful  desires  of  the  flesh, 
is  not  to  be  attributed  to  the  mysterious  dispensa- 
tion of  Providence.  The  laws  of  nature — including, 
of  course,  the  laws  of  health — are  the  laws  of  God. 
They  cannot  be  broken  with  impunity.  Nature 
knows  neither  mercy  nor  forgiveness.  She  collects 
her  debts  to  the  last  penny.  Let  these  funda- 
mental, fearful,  and  far-reaching  truths  be  faithfully 
preached  and  taught,  and  a  vast  amount  of  sickness 
will  be  avoided.  But  even  these  self-inflicted  suf- 
ferings are  to  be  used  to  bring  the  sufferer  to  true 
repentance  and  reformation. 

But  we  speak  here  more  especially  of  that  afflic- 
tion that  Cometh  not  forth  of  the  dust,  of  that 
trouble  that  springeth  not  out  of  the  ground,  of  the 
sickness  that  God  sends.  (See  Job  v.  17  ;  Prov.  iii. 
12;  Isa.  xxvi.  16:  xlviii.  10:  Iv.  8,  9 ;  2  Cor.  iv. 
17,  18  ;  Rev.  iii.  19.) 

Kostlin  says  {Lehre  von  der  Seelsorge^  p.  299) : 
"  Every  serious  chastening  which  comes  upon  the 
Christian  is  a  Word  addressed  to  him  by  the 
Father,  an  exhortation  to  be  still,  to  look  within 
himself,  an  essential  means  of  divine  pedagogy 
27 


4l8  THE    LUTHERAN    PASTOR. 

(Rom.  viii.  28 ;  cf.  Job  xxxiii.  i6ff ;  Matt,  ix, 
1-8  ;  John  xi.  4).  We  have  a  right  to  speak  of  a 
'school  of  sickness.'  That  Christian  whom  God 
thus  takes  apart  by  himself  has  something  to  learn." 
In  Heb.  xii.  5-13,  God's  purpose  in  afflicting  is 
probably  more  clearly  set  forth  than  anywhere  else. 
This  passage  has  no  meaning  for  the  Christian 
Scientist  or  the  Dowieite. 

God  has  a  purpose  also  in  afflicting  the  impeni- 
tent. He  would  thereby  bring  them  to  themselves, 
purpose.  and  make  them  think.  When  a  worldly  person  can  be 
brought  to  sober,  serious  thought  on  his  life  and  his 
relation  to  God,  a  very  hopeful  step  has  been  taken. 
The  old  plaint  of  God  still  has  its  force  :  "  My  peo- 
ple doth  not  consider." 

The  first  thing  that  the  impenitent  needs  to 
realize  is  the  seriousness  and  guilt  of  sin.  For  this 
God  sends  affliction.  (See  Jer.  xxx.  12-15  ;  Lam. 
iii.  37-40;  Ez.  xviii.  20-21.)  He  must  realize  that 
his  guilt  deserves  punishment  (Dan.  ix.  4-19 ;  Luke 
xiii.  6-9).  This  is  to  bring  about  godly  sorrow, 
true  repentance  (Isa.  Ixiv.  6-9  ;  Jer.  ii.  19  and  iii. 
12  ;  Joel  ii.  12,  13). 

That  it  is  a  duty  of  the  pastor  faithfully  to  visit 
those  whom  God  has  thus  specially  taken  in  hand 

Duty  to  visit.  . 

should  need  no  argument  or  urgmg.  Theo.  Har- 
nack  says  {Praktiscke  Theologie^  Vol.  II.,  p.  530) : 
"  The  sick  are  entitled  to  special  care  on  the  part 


VISITING   THE   SICK.  419 

of  the  pastor,  partly  because  the  loss  of  the  sanc- 
tuary service  is  to  be  made  good  for  them  and  to 
those  who  wait  on  them  ;  and  partly  because  even 
with  advanced  Christians  this  is  often  the  time  of 
temptation,  and,  with  those  not  yet  Christians,  it 
may  become  the  turning  point  of  their  spiritual  life  ; 
and  finally  because  there  is  no  more  favorable  point 
of  contact  for  real  soul-cure  than  sickness.  From 
the  sick-bed,  especially  if  death  seems  to  threaten, 
life  appears  in  a  far  different  light  than  heretofore. 
In  the  day  of  judgment  the  Lord  will  say  to  the 
faithful  pastors,  '  I  was  sick  and  ye  visited  me.' 

"  The  whole  church  at  all  times  has  regarded  pas- 
toral care  of  the  sick  as  a  special  duty.  The  Lord  Sanction  »f  a* 
Himself  healed  and  absolved  the  sick  (Matt.  ix. 
iff).  All  Christians  are  admonished  :  '  Is  any  sick 
among  you,  let  him  call  for  the  elders,  and  let  them 
pray  over  him.'  So  the  Apostolic  Constitutions, 
VIII.  9,  recommend  public  prayers  for  the  sick. 
The  Sacramentarium  Gregorianum  contains  six 
prayers  for  those  visiting  the  sick.  So  especially 
with  our  KOO.  of  the  sixteenth  century." 

Augustine  calls  those  pastors  who  neglect  to  visit 
the  sick  desolators  instead  of  consolators. 

Urlsperger  calls  the  days  of  sickness  the  days  of 
seeding  for  the  pastor,  and  says  that  many  a  pastor 
would  have  found  a  better  harvest  in  eternity  if  he 
had  made  better  use  of  these  hopeful  days  for  seeding. 


.ages. 


420  THE   LUTHERAN   PASTOR. 

The  pastor  then  comes  to  the  sick-bed  as  the 
minister  of  the  Word,  to  bring  the  church  into  the 
house.  Even  the  best  of  believers  will  often  be 
perplexed  with  doubts  and  fears.  The  pastor  is  so 
to  unfold  and  apply  the  Word  that  the  sick  one  may- 
see  and  rest  in  the  comforting  truth  that  his  case  is 
a  part  of  the  counsel  of  love,  intended  for  his  good, 
to  yield  peaceable  fruit,  even  the  fruit  of  righteous- 
ness. 

The  pastor,  says  Kostlin,  p.  301,  is  to  "  bring 
the  Lord's  day  with  all  its  holy  service  into  the 
sick-room.  What  is  lacking  of  organ  and  song  and 
visits.  solemn  surroundings,  the  pastor's  personal  presence 
is  to  make  up.  He  must  therefore  come  with  that 
charity  that  believeth  all  things,  hopeth  all  things, 
endureth  all  things,  and  sees  in  the  sufferer  one 
made  in  the  image  of  God." 

Harnack  says  in  essence  (p.  533)  that  the  object 
of  the  pastor  is  to  show  the  divine  purpose  that  the 
sickness  of  the  body  may  redound  to  the  health  of 
the  soul.  He  should  try  and  acquaint  himself 
somewhat  with  the  previous  life  and  circumstances 
of  the  sick,  and,  speaking  the  truth  in  love,  urge 
the  one  thing  needful. 

Bridges  says  (p.  348) :  "  It  is  of  infinite  moment 
to  make  Christ  the  sum  of  our  instructions  to  the 

sick Unlike  the  physician,  we  have 

only  one  remedy,   of    diversified  application,   but 


VISITING   THE   SICK.  42 1 

equally  adapted  to  all,  for  conviction,  life,  consola- 
tion, holiness.  We  use,  indeed,  the  law — not  as 
ministers  of  the  law,  but  as  a  schoolmaster  to  bring 
to  Christ — not,  however,  keeping  back  the  Gospel 
till  the  law  has  fully  done  its  work  ;  but  setting 
out  the  Divine  Physician,  in  order  to  show  the  sin- 
ner his  desperate  disease,  and  to  excite  his  desires 
and  soften  his  heart  for  an  immediate  application 
for  healing.  Thus  we  proclaim  an  open  door  under 
the  most  desponding  circumstances — invitation  to 
all — discouragement  to  none — security  to  the  peo- 
ple of  God.  All  instruction  is  essentially  defective 
that  is  not  grounded  on  this  full  and  free  display 
of  the  Gospel." 

What  we  have  said  above  of  God's  purpose  with 
the  impenitent  will  direct  us  as  to  our  object  with 
them. 

The  spirit  in  which  the  pastor  comes  is  of  great 
importance.     Let  him  not  come  as  an   inquisitor, 

In  what  spirit 

neither  as  a  mere  friend  to  express  sympathy  ;  but  to  come, 
let  him  come  as  the  friend  and  sympathizer  of  the 
highest  interests.  He  should  alwa}'s  be  cheerful, 
calm,  and  quiet.  Should  kindly  inquire  of  the 
bodily  condition  and  comfort.  Assure  them  of  his 
interest,  sympathy,  and  desire  to  bring  good.  He 
should  not  talk  down  to  them  from  a  superior  ele- 
vation, but  as  a  fellow-pilgrim,  encouraging  and 
helping  another  over  a  hard  place,  and  as  himself  a 


422  THE   IvUTHERAN   PASTOR. 

sinner  in  need  of  grace,  desirous  of  serving  another 
sinner.  He  should  show  patience,  forbearance, 
and,  above  all,  as  already  shown,  that  love  that 
never  faileth.  There  should  be  manifest  in  him 
that  tender  sympathy  and  love  that  shone  forth 
from  the  Master  when  He  stopped  the  bier  at  the 
gate  of  Nain  and  wept  at  the  grave  of  Lazarus. 
He  is  to  weep  with  them  and  show  that  he  is  a 
brother  born  for  adversity.  Thus  his  very  presence 
is  to  soothe,  to  calm,  and  to  call  forth  that  confi- 
dence so  necessary  for  soul-cure. 

Kostlin  says  as  to  the  pastor's  preparations  for 
his  visits  to  the  sick  (p.  308) :  "  When  the  pastor  is 
Aese  visits',  to  go  to  the  sick  let  him  impress  upon  himself 
what  he  owes  to  the  sick  whose  case  the  Lord  has 
laid  upon  him.  Let  him  study  Matt.  xxv.  36,  39, 
43,  44,  and  remind  himself  whom  he  is  serving  in 
the  sick.  Let  him  learn  from  Matt.  ix.  36  and  xi. 
28-30;  John  xxi.  i5f ;  i  Cor.  xiii.  4,  what  the 
mind,  the  ethical  spirit,  and  the  inner  force  must 
be  in  order  to  be  a  true  servant,  messenger,  and  ad- 
vocate of  the  Saviour  and  a  right  exponent  of  the 
holiest  and  highest  interests  of  the  sick.  George 
Conrad  Rieger,  when  he  was  putting  on  his  coat  to 
visit  the  sick,  used  to  repeat  aloud  to  himself  Col. 
iii.  12-15." 

Then  the  pastor  is  to  show  to  the  sick  what  his 
bodilv  condition  is  meant   to  teach  him.      Show 


VISITING   THE  SICK.  423 

that  God  is  calling,  halting,  admonishing,  and,  as  a 
good  shepherd,  is  paying  special  attention  to  a 
needy  sheep.  That  thus  the  good  Lord,  not  will- 
ing that  any  should  perish,  is  sending  this  affliction 
as  a  fatherly  chastening  to  build  up  and  make  more 
perfect  the  spiritual  life.  The  Word  must  be 
rightly  divided.  The  sick  must  be  led  into  the 
loving  and  healing  thought  of  God  (Rom.  ii.  4  and 
viii.  28).  He  is  to  learn  more  fully  the  significance 
of  this  earthly  life,  the  influence  and  power  of  sin, 
the  nature  of  true  repentance,  the  restfulness  of 
true  faith.  Of  every  believer's  sick-bed  it  should 
be  true  what  Jesus  said  to  the  sisters  of  Lazarus 
(John  xi.  4). 

Kostlin  says  further  :  "  Not  the  pastor  is  to  con- 
vert the  sick,  but  the  sick  must,  if  unconverted,      ^^^  ^^^^ 
turn  himself  to  the  Lord.     It  is  for  him  to  deter-       n^^thod. 
mine  to  accept  or  to  reject  the  Word.     The  spirit 
of  Christ  does  not  permit  the  pastor  to  drive,  to 
press,  to  frighten,  and  to  attempt  to  force  his  con- 
version.    The  results  of  all  true  seelsorge  we  must 
leave  to  God  ;  we,  as  workers  together  with  God 
(i    Cor.   iii.    1-9),   are  to  beseech  and  to  admonish 
(2  Cor.  v.  20).     Yet  not  so  as  if  all  depended  on 
us  and  as  if  we   must  do  the  pressing  and  crowd- 
ing.    But  with  all  quietness,  soberness,  and  tender- 
ness, we  must  leave  room  for  Him  who  worketh 
both  to  will  and  to  do  (Phil.  ii.  13  ;   i  Cor.  iii.  6,  9)." 


424  THE    LUTHERAN   PASTOR. 

Dr.  Walther  sums  up  the  directions  for  visiting- 
the  sick  so  excellently  that  we  cannot  do  better 
than  to  quote  his  eight  rules  given  in  Horn, 
p.  i83f: 

Walther' s        ^  '■'  _     _  ... 

directions.  "  I.  The  minister  may  begin  with  such  a  text  as 

Matt.  X.  30  (that  all  the  hairs  of  our  heads  are 
numbered,  etc.),  and  then  remind  the  sick  man  that 
his  affliction  is  not  without  God's  knowledge,  nor  can 
it  be  contrary  to  His  will,  and  therefore,  if  he  will 
take  it  rightly,  it  cannot  but  be  for  the  best, 
whether  he  recover  or  die  of  it.  He  may  then  pro- 
ceed to  show  why  God  lets  us  suffer  sickness  and 
the  like. 

"  2.  The  visitor  must  then  inquire  with  all  the 
tact  he  may  possess  into  the  cause  and  nature  of 
the  sickness,  but  especially  must  he  seek  to  dis- 
cover the  condition  of  tlie  patient's  soul.  Mark 
the  following  from  Olearius  :  '  Let  him  find  out  (i) 
whether  the  sick  man  has  obtained  a  sufficient 
knowledge  of  the  way  of  salvation  ;  (2)  whether 
his  life  has  accorded  with  that  way,  or  has  been 
spent  in  open  and  impenitent  sin  up  to  the  time  of 
his  sickness  and  danger  ;  or  whether,  while  his  out- 
ward life  was  not  blameworthy,  it  is  uncertain 
whether  it  was  in  a  true  sanctification  based  on 
faith  ;  (3)  what  was  the  particular  calling  and  what 
his  peculiar  temptations  were  ;  and  also  what  di- 
vine providence,  either  of  grace  or  of  wrath,  he  may 


VISITING   THE   SICK.  425 

have  experienced  ;  (4)  how  he  bears  his  sickness ; 
whether  he  is  inclined  to  conversation  ;  whether 
death  seems  near,  or  he  may  have  time  for  prepara- 
tion ;  whether  his  head  is  at  all  times  clear,  and 
whether  his  words  and  gestnres  may  not  often  be 
merely  an  ontcome  of  his  disease  ;  (5)  the  natural 
temperament  and  degree  of  intellectual  power  of 
the  sick  man  are  also  to  be  regarded  ;  (6)  also, 
whether  he  is  afraid  of  death.' 

"  3.  The  pastor  has  to  attend  to  that  which  is 
most  necessary'  first.  '  For  example,'  sa}'s  Olearius, 
'  if  the  sick  man  is  impatient  and  inconsiderate,  the 
minister  ought  to  bring  him  to  silence,  submissive- 
ness,  and  attention,  for  without  this  all  talking  and 
preaching  will  do  no  good.  If  it  is  clear  that  the 
man  does  not  know  what  belongs  to  penitence,  to 
faith,  and  to  holiness,  instruct  him  in  this.  If  he 
doubts  any  essential  points  in  religion,  endeavor  to 
remove  them.  If  for  any  reason  he  doubts  the 
grace  of  God  in  Jesus  Christ,  this  must  be  the  prime 
matter  of  consideration.' 

"  4.  The  pastor  is  not  to  preach  at  the  sick,  but 
to  instruct  him,  in  gentle  conversation,  and,  if  he 
be  very  ill,  by  means  of  short  passages  of  Holy 
Scripture.  He  should  not  merely  admonish  him 
to  prayer,  but  utter  such  a  prayer  as  the  sick  man 
may  pray  with  him.  He  should  not  be  offended  if 
the  sick  man  is  found   too  weak  to  bear  a  lengthy 


Olearias. 


426  THE    LUTHERAN   PASTOR. 

interview.  (Books  are  published  which  contain 
selections  from  Holy  Scripture,  suitable  for  the 
sick-room.) 

"5.  If  a  pastor  notices  that  the  sick  man  can 
find  no  comfort  in  all  he  has  to  offer,  it  may  be  that 
some  secret  weight  lies  upon  the  man's  conscience, 
and  he  ought  to  invite  him  to  tell  it,  and  for  this 
purpose  he  should  seek  to  be  left  alone  with  him. 

"6.  A  pastor  should  avoid  words  or  acts  which 
may  lead  a  sick  person  to  despair  of  recovery,  but 
le  oiuerfuL  rather  should  try  to  inspire  him  with  cheerfulness 
and  courage,  while  he  uses  every  opportunity  to 
prepare  him  either  to  live  or  to  die.  For  this  reason 
the  pastor  ought  not  to  be  offended  if  occasionally 
the  physician  may  think  it  better  for  him  not  to 
see  the  patient. 

"  7.  The  pastor  should  not  stop  his  visits  just  as 
soon  as  the  sick  man  begins  to  improve  ;  because 
during  his  convalescence  opportunity  may  be  found 
to  instruct  him,  and  to  fix  those  good  resolutions 
which  may  have  been  formed  when  death  seemed 
near. 

"  8.  Each  of  a  pastor's  prayers  in  a  sick-room 
should  be  based  on  a  clear  and  comfortable  promise 
of  the  Word  of  God."* 

*  In  "  Luther  as  a  Spiritual  Adviser  "  read  carefully  the 
chapter  on  "  How  He  Cared  for  the  Sick." 


VISITING   THE   SICK.  427 

We  add  a  few  practical  suggestions : 

1.  Instnict  }oiir  people  frequently  to  notify  you 
when  you  are  needed.     But  you  will  not  always  be 
notified.     Some  are  too  careless  and  some  too  back-    Suggestions, 
ward  to  send  for  a  minister.     Some  have  not  been 

living  as  they  should  and  are  ashamed  to  face  the 
minister.  These  often  need  him  most  of  all. 
Therefore  do  not  depend  entirely  on  calls  and  noti- 
fications, but  find  out  in  your  pastoral  calls,  on  the 
street,  and  on  Sunday,  who  is  sick.  Your  people 
will  cheerfully  help  you  to  do  this  if  they  see  that 
you  want  to  know. 

2.  Be  ready  and  willing  at  all  times  to  go,  re- 
gardless of  your  work,  the  hour,  the  weather,  the 
roads,  or  the  distance.  It  counts,  it  pays,  it  in- 
creases the  pastor's  influence  and  power  for  good  if 
it  is  known  that  he  is  always  ready  to  serve  all  whom 
he  can.  Visit  kindly  and  diligently  all  the  out- 
siders in  your  reach.  You  may  save  many  a  soul 
and  gather  in  many  a  family.  Do  not  visit  those 
belonging  to  another  parish  without  an  under- 
standing with  their  pastor.  Should  you  visit  such 
a  sick  neighbor,  tell  him  plainly  that  you  call  not 
as  a  pastor,  but  as  a  neighbor,  and  advise  him  to 
send  for  his  own  pastor.  Do  not  hesitate  to  visit 
even  those  afflicted  with  contagious  disease.  Why 
should  a  pastor  be  more  afraid  than  a  doctor  ?     It 


428  THE   I.UTHERAN    PASTOR. 

belittles  a  pastor  to  appear  afraid.  Take  the  proper 
precautions,  commit  yourself  and  yours  into  the 
hands  of  God,  and  then  go  fearlessly  forth  in 
His  name.  Visit  sick  children,  even  babies.  If 
the  children  cannot  be  benefited,  the  anxious  par- 
ents need  a  word  of  encouragement  and  comfort. 
The  writer  knows  of  a  case  where  a  Lutheran 
Sick  children.  Church  Started  from  such  a  visit.  If  the  children 
are  old  enough  give  them  a  word  of  good  cheer  and 
hope,  and  tell  them  a  suitable  story.  You  may  thus 
win  a  boy  or  a  girl  for  life. 

3.  Always  be  cheerful  and  hopeful.  I  Come  like 
a  sunbeam  into  the  sick-room.  :,  Make  the  sick  feel 
that  you  are  their  best  friend  and  sincerely  seek 
their  good.  Win  their  confidence  before  you  ex- 
pect them  to  open  their  hearts  and  lives  to  you. 

4.  Banish  the  idea  that  the  pastor's  visits  per  se 
will  make  all  right.  The  formalistic  old  Adam 
likes  to  comfort  himself  with  the  thought  that  it 
must  be  well  with  him,  because  the  pastor  came 
and  read  and  prayed  with  him.  Make  it  plain  that 
you  cannot  be  a  vicarious  priest  or  proxy,  but  that 
you  can  only  direct  and  help  him  to  secure  for 
himself  the  one  thing  needful. 

5.  Let  your  visits  be  short.  Remember  that 
sickness  is  weakness ;  that  rest  and  quiet  are  two 
of  the  most  needful  things  in  the  sick-room.  Some- 
times you  ought  not  to  be  in  the  room  more  than 


VISITING   THE  SICK.  429 

two  minutes.  Never  weary  the  sick.  A  suitable 
verse  of  Scripture  slowly  and  distinctly  repeated, 
a  few  fitting  petitions  for  God's  blessing  on  the 
sick,  another  warm  hand-grasp,  and  word  of  bene- 
diction— this  will  suffice  in  such  cases,  and  do 
more  good  than  a  protracted  visit  which  leaves  the 
patient  exhausted,  the  doctor  angry,  and  the  friends 
anxious. 

6.  Let  your  aim  be  to  benefit  not  merely  the 
sick   one,  but   the  whole  household.     If   the   sick 

can  bear  it,  it  is  well  to  have  all  the  family  present  Benefit  the 
while  you  read  and  pray.  If  there  are  good  rea-  fam«iy- 
sons  for  being  alone  with  the  patient,  kindly  tell 
the  family  so  before  you  go  into  the  sick-room. 
Deal  honestly  with  his  soul.  Give  no  false  hopes. 
Encourage  the  full  confession  of  secret  sin  or  crime. 
Keep  the  confession  religiously  to  yourself. 

7.  Choose  the  best  hour  for  your  visit.  Consult 
the  family  and  the  doctor. 

8.  Carefully  select  such  lessons  as  are  needed 
before  you  go.  In  the  orders  for  IVIinisterial  Acts, 
the  one  for  the  visitation  of  the  sick  will  prove 
very  helpful,  in  selecting  proper  lessons  and  verses. 
Make  yourself  familiar  with  them  all.  Always 
have  a  free  prayer,  suited  to  the  individual  case 
before  you. 

9.  How  often  should  you  go?  No  rule  can  be 
g^ven.     It  depends    entirely    upon    circumstances. 


430  THE    LUTHERAN    PASTOR. 

Where  the  patient's  soul  is  in  danger  go  every  day ; 
otherwise  you  need  not  go  so  often.  The  chronic 
invalid  who  cannot  get  to  church  ought  to  have 
the  church  in  the  house  once  a  week,  if  possible. 
Time  thus  spent  is  not  lost.  It  blesses  the  sick, 
the  family,  and  the  pastor. 

lo.  It  needs  no  reminder  that  the  pastor  is  to 
visit  his  sick  members  in  hospitals.  This  belongs 
to  his  duty  as  their  pastor.  But  he  should  do 
more  than  this.  He  should  visit  the  hospitals 
Visit  within  his  reach  regularly.  The  authorities  will 
ospi  a  s.  generally  welcome  him,  and  the  nurses  will  give 
him  information  as  to  the  patients.  At  many  a  cot 
he  will  be  welcomed  as  an  angel  of  God.  He  can 
carry  his  heavenly  blessings  into  hearts  that  are 
open  and  hungry  for  them.  Where  there  is  no 
chaplain  and  no  regular  religious  service,  he  should 
hold  regular  services  in  the  wards — always  consult- 
ing the  matron  and  nurses  about  the  condition  of 
the  sick,  and  the  advisability  of  a  quiet  service. 
We  once  received  a  merited  reproof  from  the  sainted 
Dr.  Passavant.  He  inquired  about  the  county  hos- 
pital in  our  town.  We  did  not  know  much  about 
it.  He  went  with  us  and  visited  the  wards  and 
knelt  by  the  cots  and  prayed.  Then  he  admon- 
ished us  to  visit  there  regularly  and  frequently. 

The  same  advice  holds  orood  for  other  charitable 


VISITING   THE   SICK.  43 1 

and  penal  institutions.  The  Spirit  and  the  Gospel 
of  the  blessed  Christ  are  needed  there  and  often 
meet  a  surprising  welcome.  Sow  the  seed  beside 
all  waters. 

1 1.  The  pastor  is  not  to  play  the  physician  or  to 
interfere  with  him.  But  he  can  aid  him  by  giving 
a  few  hygienic  directions.  In  the  country,  for  ex- 
ample, well-meaning  people  often  visit  the  sick  and 
almost  talk  them  to  death.     We  have   often  been         ,  . , 

Job  s 

sorely  vexed  to  find  the  sick-room  full  from  mom-     comforteis. 
ing  till  night.     Job's  comforters  were  generally  on 
hand.     Now  this  is   an  abomination,  and   it  is  a 
wonder  that  anyone  lives  through  it. 

Let  the  pastor  get  the  doctor's  support  and  speak 
plainly  to  the  family,  and  do  his  best  to  secure 
privacy  and  quiet  for  the  sick. 

f  In  some  places  people  are  still  afraid  of  fresh 
water  and  fresh  air.  Poor  fever  patients  must  en- 
dure the  burning  thirst  for  weeks  and  never  get  a 
cooling  drink.  The  room  must  be  almost  hermet- 
ically sealed  lest  a  breath  of  fresh  air  kill  the 
patient !  Again  we  wonder  that  anyone  lives 
through  such  treatment.  Let  pastor  and  doctor 
work  together  against  these  sinful  and  cruel  super- 
stitions. And  so  also  as  to  the  proper  diet  for  the 
sick-room.  The  pastor  ought  to  know  what  it  is. 
But  in   all    these    matters  have  an  understanding 


432  THE   LUTHERAN   PASTOR. 

with  the  doctor.  We  have  come  in  contact  with 
many  unbelieving  physicians.  But  when  they  un- 
derstood our  ways  and  ideas,  they  never  once  objected 
to  our  methods.  Though  they  did,  and  not  with- 
out good  reason,  strongly  object  to  the  lengthy  and 
wearisome  pastor,  as  well  as  to  the  exciting  ex- 
horter. 

12.  Should  a  pastor  give  advice  as  to  making  a 
will  ?  Yes,  emphatically  yes,  to  his  own  people 
while  they  are  well.  He  should  preach  on  it  and 
speak  of  it  in  private.  He  should  show  his  people 
that  the  Lord  gave  them  all  they  have,  that  they 
hold  it  in  trust,  that  the  Lord  hath  need  of  it,  and 

Making  a  will,  tjjat  the  church's  institutions  and  Boards  should  be 
remembered  by  all  whom  the  Lord  has  blessed  with 
means.  Sometimes,  when  the  conditions  are  favor- 
able, it  is  well  to  urge  it  even  at  the  sick-bed.  We 
hope  it  is  not  necessary  to  warn  against  the  shame- 
less sin  of  a  pastor  requesting  a  legacy  for  himself. 
We  know  of  such  cases.  Discourage  legacies  to  a 
local  church,  unless  it  be  an  important  and  needy 
mission  in  a  large  city. 

13.  Finally,  do  not  forget  or  neglect  the  conva- 
lescent. Here  you  have  a  blessed  opportunity  to 
deepen  the  impressions  of  the  sick-room,  to 
strengthen  the  resolutions  there  formed,  and  to 
build  up  a  permanent  and  strong  pillar  of  the 
church. 


VISITING    THE   SICK.  433 

On  this  whole  subject  always  bear  in  mind  that 
Jesus  will   say,   '*  I  was  sick  and  ye  visited  me ; " 
"  Inasmuch  as  ye  did  it  to  one  of  the  least  of  these 
my  brethren,  ye  did  it  unto  me." 
28 


PART  VI. 


THE   PASTOR'S    RELATION    TO    SYNOD   AND 
CONFERENCE— HIS   VACATION- 
CONCLUSION. 


CHAPTER  XXIL 

THE    pastor's    relation     TO    SYNOD    AND     CON- 
FERENCE. 

The  pastor  is  a  part  of  every  congregation  which 
he  serves,  for  "  a  congregation  in  its  normal  state 
is  neither  the  pastor  without  the  people,  nor  the 
people  without  the  pastor,  but  the  pastor  and  the 
people."  * 

Synods  are  associations  of  congregations  holding 
the  same  faith  and  co-operating  in  the  various 
activities  of  the  church.  Synods  are  needed  for  the 
guarding  of  the  faith  and  of  the  public  teachers  of 
that  faith. 

Common  wants,  common  dangers,  and  common 
interests  led  the  congregations  of  the  Early  Church 
to  form  such  voluntary  associations.  To  these  synods 
they  looked  for  mutual  protection  and  assistance. 
In  them  they  found  needed  safeguards  against  incom- 
petent, unsound,  impure,  and  intriguing  ministers. 
In  and  through  them  they  found  that  they  could 
do  what  independently  and  standing  alone  they 
could  not  do.     We  can  scarcely  conceive  how  the 

*  Fundamental  Trinciples  of  Faith  and  Church  Polity  of  the 
General  Council. 

(437) 


SyUDcls 
needed. 


and  work. 


438  THE  LUTHERAN   PASTOR. 

general  work  of  the  church  could  be  carried  on 
without  such  organizations.  Where  would  be  the 
charity  work,  the  educational  work,  the  missionary- 
work  of  the  church  without  synods  ?  Surely  the 
local  church  ought  never  to  forget  that  it  is  a  con- 
stituent part  of  the  representative  body,  and  not  an 
entirely  isolated  body  without  any  connection  with 
its  sister  congregations. 

As  synods  are  now  constituted  they  have  the 
responsibility  and  duty  of  examining  and  ordaining 
Their  purj^ose  Candidates  for  the  ministry.  They  have  a  general 
oversight  of  the  pastors  and  the  congregations  be- 
longing to  them.  They  arrange  and  advise  for  the 
collection  and  distribution  of  benevolent  funds 
needed  for  the  conserving  and  extending  of  the  work 
of  the  kingdom.  The  discussion,  elucidation,  and 
settlingof  importantdoctrinalandpractical  questions 
also  belong  to  them.  They  are  also  important  and 
helpful  training  schools  for  all  their  members. 
One  convention  of  synod  or  conference  is  often 
worth  weeks  of  reading  and  study. 

How  important  for  every  pastor  to  realize  all 
this.  How  sad  that  there  are  pastors  who  take  little 
or  no  interest  in  the  general  work  of  the  church. 
Th  y  care  only  for  themselves.  They  even  seem 
to  fear  lest  their  people  give  too  much  or  work  too 
hard  for  away-from-home  interests.  They  have 
the   foolish    and    utterly    baseless  idea   that    such 


RELATION   TO   SYNOD   AND   CONFERENCE.    439 

an  interest  and  sncli  an  activity  wonld  inter- 
fere with  their  salary  and  with  the  development  of 
the  home  church.  Therefore  they  do  not  instruct 
their  people  as  to  the  work  of  the  synod.  They  Disloyal 
do  not  make  plain  the  duty  of  ever)'  member  to 
support  liberally  the  general  work.  They  even 
refuse  to  have  representatives  of  the  boards  or  insti- 
tutions present  their  causes  or  solicit  in  their  con- 
gregations. The  resolutions  of  synod  or  conference 
count  for  nothing  with  them.  They  have  no 
conception  of  the  moral  responsibility  resting  on 
every'  pastor  and  congregation  to  carry  out  such 
resolutions.  What  kind  of  a  conscience  such  pas- 
tors have,  we  are  unable  to  imderstand.  Their 
consciences  certainly  need  enlightenment,  training, 
and  stirring.  We  fear  that  selfishness  is  the  root 
of  their  strange  conduct. 

Such  pastors  find  ready  excuses  for  absence  from 
synod  or  conference.  If  they  come,  they  are  often 
late  in  arriving  and  early  in  departing.  They 
make  no  effort  to  have  lay  delegates  with  them ; 
their  congregations  really  have  no  understanding  of 
what  the  general  bodies  or  the  general  work  of  the 
church  is.  They  know  not  why  they  should  send 
a  delegate. 

Let  us  note  a  few  authorities  on  the  pastor's  rela- 
tion and   duty  to  synod.     Dr.  Walther  says  (Pas-      Waither. 
torale,  p.    69) :  "After  his  ordination  ever}'  pastor 


Horn. 


440  THE   LUTHERAN    PASTOR. 

should  connect  himself  with  an  orthodox  synod. 
To  neglect  or  refuse  this  would  betray  a  sinful,  in- 
dependent, and  schismatical  spirit.  He  would 
offend  against  the  Divine  Word."  (See  Eph.  iv. 
2^-']  ;  I  Cor.  i.  10-13  and  xi.  18,  19.) 

On  page  397  he  says  :  "A  pastor  who  would  in- 
sist on  his  liberty  to  remain  independent  with  his 
congregation  would  act  against  his  duty  to  the 
church  as  a  whole  and  show  himself  as  a  sepa- 
ratist." (See  Smalcald,  Art.  II.  4  and  Art  II.,  Ap- 
pendix.) * 

In  Horn's  Evangelical  Pastor,  p.  222f,  we  read  : 
"What  is  a  pastor's  duty  toward  other  pastors? 
To  keep  the  unity  of  the  spirit  in  the  bond  of 
peace  ;  not  to  neglect  his  duty  in  pastoral  confer- 
ences, or  in  other  relations  with  them,  and  to  do 
them  brotherly  service  at  all  times. 

"  What  is  his  duty  in  the  synod  ?  To  be  careful 
in  attendance  at  the  synod,  to  do  his  part  of  the 
business,  to  discharge  thoroughly  every  office  it 
commits  to  him,  and  to  try  to  respond  to  all  its  de- 
mands on  him  and  his  congregations,  unless  they 
manifestly  are  in  conflict  with  the  Word  of  God. 
He  ought  to  try  to  make  his  people  feel  that  they 
share  the  responsibility  of  the  synod,  and  to  this 
end  he  should  see  to  it  that  they  always  send  a  rep- 

*  Dr.  Walther  then  quotes  from  the  Acts  of  the  Hamburg 
Ministerium,  1614,  Hiilsemann,  John  Gerhard,  Balthasar 
Meissner,  and  Luther.     (See  Pastorale,  pp.  397-399-) 


RELATION  TO  SYNOD  AND  CONFERENCE.  44 1 

resentative  to  the  synod,  and  are  informed  of  all  of 
synod's  acts."  On  page  225:  "How,  then,  shall  a 
pastor  go  about  the  collection  of  money  for  the  use 
of  the  church,  in  the  maintenance  of  the  Gospel, 
and  in  works  of  charity,  and  especially  for  the  use 
of  the  synod  ? 

"  First,  he  must  endeavor  at  all  times  to  cultivate 
in  his  people  a  Christian  spirit  (Matt.  x.  38,  39), 
and  he  must  give  to  his  people  complete  infonna- 
tion  concerning  the  operations  in  which  their  help 
is  desired,  or  the  want  which  he  desires  to  relieve." 

Every  true  pastor  must  indeed  recognize  that  in 
all  his  official  duties  he  never  acts  for  himself  alone. 
In  all  that  he  does,  the  whole  body  of  Christ  has  an 
interest.  Surely  he  will  be  deeply  interested  in  all 
that  concerns  the  Redeemer's  kingdom.  As  a 
watchman  on  the  walls  of  Zion  he  is  deeply  alert 
in  every  movement  of  that  general  body  which  has 
the  welfare  and  oversight  of  many  congregations  in 
charge.  It  belongs  to  the  very  nature  of  his  office 
to  be  subject  to  his  brethren  in  the  Lord,  and  to  be 
faithful  in  the  discharge  of  all  the  public  as  well 
as  the  private  duties  of  his  office.  If  the  ecclesias- 
tical bodies  are  to  be  maintained,  then  clearly  all 
who  belong  to  them  ought  to  be  punctual  in  their 
attendance.  They  ought  to  be  present  at  the  be- 
ginning, and  remain  to  the  end  of  every  conven- 
tion.    Each  one  ought  to  be  willing  cheerfully  to 


True  pastors. 


442  THE   LUTHERAN   PASTOR. 

perform  every  duty  that  the  body  lays  upon  him. 
If  one  has  a  right  to  shirk  these  duties,  why  has  not 
another?  And  if  all  may  thus  excuse  themselves, 
what  will  become  of  the  body  ?  How  can  it  thus 
carry  on  the  work  committed  to  its  care?  How 
can  the  general  interests  of  the  church  prosper? 
True,  everyone  may  not  always  be  pleased  with  all 
that  is  done  at  a  convention.  It  was  not  all  agree- 
important.  ^.blc  to  all  present  at  the  first  synod  in  Jerusalem, 
neither  at  the  Council  of  Carthage  in  253,  nor  at 
Nice  in  325,  nor  at  Augsburg  in  1530.  Yet  no 
one  will  say  that  no  good  was  done  at  these  con- 
ventions. What  indeed  would  have  become  of  the 
church  without  them  ? 

Surely,  enough  has  been  said  to  show  that  every 
pastor,  with  the  lay  delegate  of  his  charge,  ought 
to  be  promptly  and  punctually  present  throughout 
the  whole  convention  of  every  synod  or  conference ; 
and  that  everyone  should  take  a  lively  and  active 
interest  in  all  the  proceedings  ;  and  that  everyone 
should  always  be  ready  to  perform  every  duty  re- 
quired of  him.  So  important  indeed  are  these 
gatherings  that  everyone  should  prepare  for  them 
by  a  season  of  earnest  prayer  and  meditation. 
When  we  are  about  to  meet  together  with  our  fel- 
low-laborers, to  consider  and  consult  as  to  the  pro- 
moting of  our  Redeemer's  kingdom,  when  we  de- 
liberate not  concerning  one  congregation  only,  but 


RELATION    TO   SYNOD    AND   CONFERENCE.     443 

concerning  the  welfare  and  prosperity  of  many  con- 
gregations, we  ought  to  think  and  pray  earnestly 
for  wisdom  and  guidance  from  on  high. 

It  ought  indeed  to  be  considered  a  blessed  priv- 
ilege thus  to  meet  and  take  counsel  together  with 
our  brethren  in  the  Lord.  And  it  is  not  time 
wasted.  "  Iron  sharpeneth  iron  ;  so  a  man  sharp- 
eneth  the  countenance  of  his  friend."  Many  a 
hard  and  troublesome  question  has  been  solved, 
many  serious  mistakes  have  been  avoided  and  cor- 
rected, many  a  discouragement  removed,  many  a 
grief  softened,  many  a  despondent  one  lifted  up  by     r«ie.ssinjj;  of 

meeting 

these  meetings  and  counselings  together ;  many  a  together. 
pastor  has  come,  heartsore  and  weary,  and  has  re- 
turned to  thank  God  and  take  courage.  Such  a 
conference  has  often  put  new  heart,  new  hope,  and 
new  life  into  a  forlorn  pastor  and  congregation.  And 
who  will  estimate  the  good  it  has  done  to  the  con- 
gregation in  whose  bounds  the  body  meets  ?  The 
writer  knows  of  instances  where  one  such  con- 
vention has  been  as  life  from  the  dead.  Why  then 
should  anyone  need  to  be  urged  to  promptness  and 
fidelity  in  these  matters  ?  To  the  young  pastor  and 
the  young  congregation  these  associations  are  spe- 
cially important  and  helpful. 

A  few  directions  and  cautions  to  the  members  of    Suggestions. 
such  an  assembly  may  not  be  amiss : 

I.  Be  very  careful  of   your  deportment  in  the 


attentive. 


444  THE   LUTHERAN   PASTOR. 

home  where  you  are  a  guest.  "  Let  your  speech  b^ 
always  with  grace,  seasoned  with  salt."  Be  spe- 
cially careful  to  abstain  from  clerical  gossip. 
Speak  only  well  of  your  brethren,  and  avoid  un- 
kind and  harsh  criticism.  Leave  behind  you  only 
the  odor  of  sanctity.  Let  the  inmates  of  the  house 
in  which  you  have  been  entertained  feel  that  they 
have  been  edified  by  your  presence,  that  a  man  of 
God  has  been  among  them,  and  that  they  have  en- 
tertained an  angel  unawares. 

2.  While  sitting  in  the  convention  be  attentive 
to  all  the  proceedings.  All  reading,  whispering, 
talking,  and  laughing  are  out  of  place. 

3.  Be  more  ready  to  hear  than  to  speak.  It  is 
especially  out  of  place  for  a  young  man  to  be  con- 
stantly on  his  feet.  Many  a  young  minister  has 
lowered  himself  in  the  estimation  of  his  brethren 
by  such  a  course.  An  aged  and  experienced  min- 
ister gives  this  counsel  to  his  younger  brethren  : 
"  The  art  of  transacting  business  wisely,  expedi- 
tiously, and  with  suitable  temper,  in  a  deliberative 
assembly,  is  not  to  be  learned  in  an  hour  or  a  day.  To 
do  it  well  requires  close  observation  ;  considerable 
experience  ;  watching  the  manner,  course,  and  suc- 
cess of  the  best  models ;  much  attention  to  the  dis- 
cipline of  our  own  feelings,  and  frequent  conning 
over  the  lesson,  which  we  are  always  slow  to  learn, 
that  other  people  have  knowledge  and  wisdom  as 


RELATION    TO    SYNOD    AND    CONFERENCE.    445 

well  as  we All  this  requires  time.    The 

first  two  sessions  that  you  attend  are  by  no  means 
too  much  for  you  to  pass  as  a  close,  vigilant,  silent 

learner During  the  first  ten  years  of 

your  ministr>'  do  not,  in  ordinary  cases,  rise  to  ex- 
press your  opinion  in  church  judicatories  until  you 
have  heard  some  of  the  more  aged  and  experienced 
express  theirs."  * 

4.  Beware  of  personal,  harsh,  sarcastical,  and  un- 
kind   language.     Here    also   let   )our    speech    be    Be  courteous, 
modest.     Kind,  always  with  grace,  seasoned  with 

salt.  Never  use  language  to  another  that  you 
would  not  be  willing  to  have  directed  to  yourself. 
Soft  words  and  hard  arguments  are  best. 

5.  Be  specially  slow  about  offering  resolutions.  It 
is  often  exceedingly  embarrassing  to  have  a  new 
member  of  a  body  make  unadvised  and  ill-digested 
motions  on  subjects  that  he  does  not  understand. 
The  same  Dr.  Miller,  quoted  above,  says :  "  When 
you  are  about  to  bring  any  important  plan  ol 
measure  before  a  church  judicatory,  always  con- 
sult some  of  the  most  judicious,  prudent,  pious, 
and  influential  members  of  the  body,  beforehand, 
out  of  doors."  t 

By  following  these  directions  everyone  will  do 
his  part  to  make  the  conventions  of  synod  pleasant 
and  profitable  to  himself  and  to  his  brethren. 

*  Miller  on  Clerical  Manners,  pp.  285,  2S6. 
t  Miller  on  Clerical  Manners,  p.  296. 


CHAPTER  XXIII. 

VACATION — CONCLUSION — REWARD. 

We  have  now  outlined  a  faithful  pastor's  life  and 
work.  Have  we  made  it  too  hard  ?  Is  there  to  be 
no  change,  no  relaxation,  no  rest  ?  Is  it  to  be  the 
constant  grind  of  the  tread-mill  ?  Is  the  minister 
to  wear  himself  out  prematurely,  to  grow  gray  be- 
fore the  time,  to  sacrifice  himself  on  the  altar  of 
work  ? 

We  have  heard  ministers  talk  in  that  strain  ;  and 

often  those  who  have  not  wearied  their  brains  with 

Pleasure  in     one  half-day's  real  hard  study  in  years  groan  the 

work. 

loudest.  *Beware  of  becoming  a  croaker.  In  every 
calling  of  life  the  men  who  make  progress  and  at- 
tain eminence  are  hard  workers.  Work  is  what  we 
are  here  for.  He  who  finds  pleasure  in  his  work, 
who  loves  his  calling,  is  restless  only  when  pre- 
vented from  working. 

And  who  else  has  a  calling  so  full  of  attractions 
as  the  Christian  minister?  Who  should  love  his 
work  and  find  in  it  his  joy  and  his  crown  like  him  ? 

Look  at  it  again.  He  has  the  highest  office  on 
earth.  He  is  the  commissioned  ambassador  of 
heaven  among  the  children  of  men. 

(446) 


VACATION — CONCLUSION — REWARD.  447 

He  carries  the  only  solvent  for  the  ills  and  sor- 
rows of  humanity.  He  continues  the  work  of  Him 
who  went  about  doing  good,  bearing  blessings  in 
His  heart,  on  His  lips,  and  in  His  hands,  who 
is  over  all,  God  blessed  forever. 

In  his  closet  the  pastor  holds  converse  and  com- 
munion with  God.  In  his  study  he  has  the  com- 
panionship of  the  royal  race  of  thinkers,  the  wise 
and  the  good  of  all  ages. 

As  he  goes  about  among  his  people  he  meets  and 
talks  with  the  sons  and  daughters  of  God,  or  brings 
back  the  wanderer,  lifts  up  the  fallen,  and  ministers 
heavenly  balm  to  bleeding  hearts. 

•'  To  comfort  and  to  bless, 
The  lost  to  God  to  bring. 
To  teach  the  way  of  life  and  peace, 
It  is  a  Christ-like  thing." 

Would  it  not  be  a  shame  to  pine  and  whine  and 
groan  while  permitted  to  be  busy  at  such  work  ? 

But  still  the  pastor  is  human,  and  there  is  a  limit 
to  human  endurance.  One  can  overwork  himself  Overwork  is 
even  in  such  a  high  and  holy  and  happy  service.  wo"g- 
Continued  overwork  is  abuse  of  God-given  powers, 
and  this  also  is  sin.  Some  ministers  have  sinfully 
shortened  their  lives  by  an  unintermitting  abuse  of 
their  powers.  The  human  frame  can  endure  so 
much ;  strained  beyond  that  it  weakens,  fails,  and 


448  THE   LUTHERAN   PASTOR. 

dies.  The  overworked  minister  needs  and  should 
have  a  rest.     He  is  entitled  to  a  vacation. 

Not  every  minister  is  overworked.  The  pastor 
who  rightly  divides  his  time,  who  gives  his  fore- 
noons to  his  books  and  his  afternoons  to  his  people, 
A  healthful  ^^^  ^^^^  most  healthful  occupation  conceivable.  If 
caihng.  he  is  carcful  to  observe  the  laws  of  health  as  to 
eating,  drinking,  bathing,  and  breathing,  he  ought 
to  be  a  rugged,  robust  man.  This  is  especially 
true  of  the  country  pastor,  with  his  abundant  sup- 
ply of  fresh  air,  fresh  water,  fresh  fniits  and  fresh 
vegetables. 

What  could  be  more  healthful  than  spending 
one-half  of  one's  waking  hours  in  walking,  riding, 
or  driving  about  in  all  kinds  of  weather,  sustained 
by  such  tonics  and  foods  of  nature  ?  The  country 
pastor  who  is  true  to  himself  rarely  runs  down,  and 
does  not  often  really  need  a  vacation. 

And  yet  it  would  be  not  only  pleasant  but  profit- 
able if  he  "could  have  an  occasional  change.  If  he 
could  exchange  for  a  time  with  his  brother  pastor 
in  the  city,  it  would  be  a  blessing  to  both,  and  the 
people  of  both  would  not  be  left  unsupplied. 

There  are  city  pastors  whose  work  is  so  constant 
and  exacting  that  they  really  need  a  vacation. 
When  they  are  worn  out  with  work  and  wakeful- 
ness, the  Master  says  to  them,  "  Come  ye  apart  into 
a  desert  place  and  rest  awhile."     But  the  people 


VACATION — CONCLUSION — REWARD.  449 

ought  never  to  be  left  shepherdless.  Arrangement 
ought  to  be  made  to  have  the  pulpit  supplied  and 
the  pastoral  care  continued.  If  there  are  several 
Lutheran  pastors  close  together  they  ought  not  to 
take  their  vacations  at  the  same  time.  While  one 
is  away  the  other  should  be  -pastor  pro  tern,  of  both 
flocks.  And  this  should  be  well  understood  by  the 
people.  Even  a  physician  does  not  go  away  with- 
out leaving  his  patients  in  another's  care,  much  less 
should  the  physician  of  souls. 

When  then  the  weary  pastor  has  the  privilege  of 
a  vacation,  where  should  he  go  ?  Tastes  differ.  We 
give  our  opinion.  ,  He  should  not  go  to  an  expen- 
sive resort,  where  he  must  pay  fancy  prices,  be  in  ^^  ^'^'"'^  *°  ^ 
style,  and  cannot  really  relax  and  rest. -/it  seems  to 
us  that  the  useless  expense  is  wrong,  and  the  real  rest 
is  wanting,  t^et  the  city  pastor  get  himself  and 
family  to  the  country,  where  he  may  sit  and  lounge 
and  wander  in  negligee,  amid  meadows,  trees,  birds, 
brooks,  and  flowers.  He  should  not  do  much  read- 
ing, but  walking,  riding,  resting,  rowing,  fishing, 
hunting — provided  he  is  not  cruel,  for  mere  sport. 

The  country  pastor  who  is  not  in  special  need  of 

stillness,   nerve  and  brain-rest,  may  travel,  go  to 

the  city,  or  even  to  the  summer  school.     If  he  can 

travel,  we  believe  that  an  American  ought  to  know 

and  see  his  own  country  before  he  travels  abroad. 

If  he  travels  in  this  country-  he  ought  to  visit  our 
29 


450  THE    LUTHERAN    PASTOR. 

missions  and  encourage  our  missionaries,  look  in  on 
our  institutions,  and  learn  all  he  can  about  his  own 
church  and  people.  The  lonely  missionary  on  the 
outpost  would  also  be  encouraged  and  refreshed  by 
such  remembrance. 

If  the  pastor  can  go  abroad,  there  also  he  should 
see  and  learn  all  he  can  about  his  own  Church,  her 
eminent  men,  institutions,  and  activities.  He 
should  especially  look  into  the  Inner  Mission  and 
deaconess  work. 

Wherever  he  is  and  wherever  he  goes  he  should 
not  forget  who  he  is  and  whom  he  serves.  Let 
him  watch  for  opportunities  to  speak  a  word  in  sea- 
son. The  city  pastor  can  preach  in  the  country 
church,  or,  if  there  be  none,  in  the  school-house. 
This  will  not  hurt  him.  It  is  not  work,  but  pleas- 
ure. We  know  of  Lutheran  churches  started  from 
such  vacation  work. 

And  now  we  close  where  we  began.  "  This  is  a 
true  saying,  if  a  man  desire  the  office  of  a  bishop — 
i.  e.^  a  pastor — he  desireth  a  good  work." 

The  Rev.  Dr.  Harvey  (in  The  Pastor,  p.  174) 
The  ministry  says  :  "  Godliness  has  the  promise  of  the  life  that 
vocation.  uow  is  ;  and  nowhere,  perhaps,  is  that  promise  more 
fully  realized  than  in  the  pastorate  in  the  present 
age.  In  social  relations,  in  opportunities  for  cul- 
ture, in  friendships  formed,  in  means  of  influence, 
in  popular  estimation,  and  even  in  temporal  sup- 


VACATION — CONCLUSION — REWARD.  451 

port,  few  positions  in  life  have  higher  advantages 
or  more  agreeable  surroundings.  But,  with  all 
this,  life,  even  in  a  faithful  ministr>-,  is,  on  its 
earthly  side,  rarely  other  than  a  disappointment, 
and  the  pastor  who  seeks  reward  in  human  ap- 
plause or  in  any  form  of  earthly  hope,  not  only 
thereby  excludes  the  Holy  Spirit  from  his  life,  but  Its  rewards, 
is  also  sure  to  find  unrest  and  failure  as  the  ulti- 
mate result.  The  rewards  of  the  faithful  pastor  are 
from  God  and  are  of  special  magnitude  and  blessed- 
ness  A  faithful  minister  finds  his  re- 
wards alike  in  a  clear  conscience  and  a  sense  of  the 
approval  of  God,  and  in  his  work  itself,  and  the 
blessed  results  following  it.  With  all  its  care  and 
toil,  the  ministry,  to  the  man  who  knows  his  call 
of  God  to  the  work  and  devotes  himself  to  it  with- 
out reserve,  is  the  happiest  work  on  earth.  '  Sorrow- 
ful,' he  is,  'yet  always  rejoicing.'  "  *  Dr.  Harvey 
then  quotes  a  few  testimonials  from  great  men  who 
have  abounded  in  labors  and  sacrifices,  in  this 
blessed  work,  as  follows : 

Henry   Martyn    said :   "I   do   not   wish   for    any 
heaven  on  earth  besides  that  of  preaching  the  pre-    Te.stimo«i«i. 
cious  Gospel  of  Jesus  Christ  to  immortal  souls.     I 
wish  no  service  but  the  service  of  God  in  laboring 
for  souls  on  earth  and  to  do  ?Iis  will   in   heaven." 

*  Read  also  iii  Bridges  on  The  Christian  Ministry,  pp.  437- 
465,  and  in  Cuyler's  How  to  Be  a  Pastor,  the  last  chapter. 


452  THE   IvUTHERAN   PASTOR. 

Dr.  Doddridge  says,  "  I  esteem  the  ministry  the 
most  desirable  employment  on  earth,  and  find  that 
delight  in  it  and  those  advantages  from  it  which  I 
think  hardly  any  other  employment  on  earth  could 
give  me."  Rutherford  :  "  There  is  nothing  out  of 
heaven,  next  to  Christ,  dearer  to  me  than  the  min- 
istry." Brown  :  "  Now,  after  forty  years'  preaching 
of  Christ,  I  think  I  would  rather  beg  my  bread  all 
the  laboring  days  of  the  week  for  an  opportunity  of 
publishing  the  Gospel  on  the  Lord's  day  than,  with- 
out such  a  privilege,  to  enjoy  the  richest  posses- 
sions of  earth." 

We  might  multiply  such  testimonials  ad  infini- 
tum. But  enough.  The  faithful  pastor,  con- 
l-i,g  strained  in  all  his  work  by  the  love  of  Christ,  will 
find  them  more  than  true  in  his  own  experience. 
Only  the  worldly,  loveless,  and  merely  professional 
pastor  can  find  the  ministry  a  drudgery. 

As  the  true  pastor  labors  on  in  love,  in  the  field 
in  which  God  has  placed  him,  and  finds  his  labor 
not  in  vain  in  the  Lord  ;  as  he  sees  the  souls  whom 
he  has  been  enabled  to  turn  from  darkness  to  light, 
and  from  the  power  of  Satan  to  God,  growing  in 
grace  and  in  the  knowledge  of  Christ,  maturing  in 
discipleship,  abounding  more  and  more  in  love  and 
good  works,  he  realizes  ';hat  he  is  gathering  fruit 
unto  life  eternal.  He  can  say,  with  Paul,  "  What 
is  our  hope,  our  joy,  our  crown  of  rejoicing?     Are 


best  vocation, 


VACATION — CONCLUSION — REWARD.  453 

not  even  yc  in  the  presence  of  the  I^ord  at  his 
coming?  " 

Yes,  "  He  that  winneth  souls  is  wise."  "They 
that  be  wise  shall  shine  as  the  firmament,  and  they 
that  turn  many  to  righteousness  as  the  stars  forever 
and  ever." 


INDEX. 


Achelis,  171,  277,  377. 
Activity,  53. 
Adult  Bible  Class,  247. 
Alexander,  Dr.  J.  W.,  175,  182. 
Altar  : 

in  home,  225. 

in  lodge,  237f. 
Ambulando-prayer,  199. 
Amusements  of  pastor,  146.     (See  Church 

Entertainments. ) 
Anabaptists,  43, 
Antichrists,  41. 
Apology,  114. 

Applicants  for  church  membership,  254. 
Application  in  sermons,  284,  285,  2S7. 
Apostles : 

call  of,  41. 

office  of,  27,  28,  30. 

work  of,  34,  89,  94. 
Apostolate,  28. 
Authority : 

love  of,  192. 

only  moral,  218. 

B 

Baier,  88. 

Backsliders,  280. 
Baptism  : 

address  before,  302. 

administration  of,  299,  30off. 

by  laymen,  299. 

by  students,  299. 


Baptism  : 

certificate  of,  303. 

feast  at,  302. 

fees  for,  302. 

formula  of,  302. 

place  of,  300. 

register  of,  303. 

sponsors  at,  30if. 

views  of,  298f. 

witnesses  at,  301. 
Baxter,  187. 
Bedell,  Dr.,  186. 
Begging  preachers,  139. 
Beichte,  331. 
Beichtkinder,  125,  229. 
Beneficence,  235. 
Beneficiary  education,  62. 
Bereaved,  the,  355. 
Betrothal,  229,  232,  348. 
Bible,  I74f. 
Biblical  criticism,  176. 
Bible  dictionary,  l63f. 
Bible  history,  313, 
Bibliography,  163. 
Bishop,  32,  240,  376. 
Books : 

buying  of,  164. 

cataloguing,  165. 

loaning  of,  165. 

used  by  church  member^,  22^ 
Book  agents,  137. 
Book  of  Common  Prayer,  290. 


456 


INDEX. 


Book  shelves,  162. 
Boos,  208. 

Borrowing  money,  139. 
Bread  in  communion,  340. 
Breviaries,  196. 
Bridges,  385,  420,  451. 
Bright,  John,  173. 
Brown,  Dr.  John,  51. 
Bugenhagen,  376. 
Burial.     (See  Funeral. ) 


Call  ; 

Augsburg  Confession  on,  70. 

Baier  on,  88. 

Brown,  Dr.  John,  on,  51. 

Chemnitz  on,  39,  43,  71,  78,  87,  89,  91, 

94,  96- 
comes  from  church,  90,  94. 
comes  from  ministry,  87 f. 
common  sense  necessary  to,  50. 
conviction  of,  60,  63,  64. 
direct,  39. 

endowments  necessary  to,  470. 
externa],  69f,  85. 
Fritschel,  Dr.,  on,  78. 
from  Mission  Board,  105. 
from  one  charge  to  another,  12 if. 
general,  80. 

General  Council  on,  86. 
Gerhard  on,  41,  43,  71,  80,  90,  92,  97, 

104. 
Gregory  on,  59. 
Gotwald  on,  41,  51. 
liaas,  Dr.,  on,  75,  77. 
Harnack  on,  S3,  85. 
Hartmann  on,  loi. 
hierarchical  idea  of,  69,  92. 
Holiaz  on,  81. 
Hope,  Dr.  M.  B.,  on.  48. 
how  come«,  6^  104. 


Call: 

immediate,  39,  40,  65. 

inner,  42,  44,  45,  46,  60,  65,  67. 

laity  and  the,  90,  92. 

Loehe  on,  70,  83. 

Loy,  Dr.,  on,  78. 

Luther  on,  74,  76. 

mediate,  41,  89,  97. 

Munchmeyer  on,  76. 

must  be  to  a  place,  96,  97. 

outward,  42,  45. 

refusal  of,  106. 

Seckendorf  on,  76.     ( See  Transference, 
Theory  of. ) 

special,  81. 

unlimited  in  time,  97,  100,  102. 

unsought,  129. 

Vilmar,  59,  70. 

Walther,  Dr.,  on,  28. 

Weigelian  on,  42. 

Quakers,  42. 

Quenstedt,  45,  88,  95. 
Callers,  182. 
Campbellites,  297. 
Cannon,  Dr.,  192,  209. 
Care  of  poor,  250. 
Catalogue  of  Library,  165. 
Catechisation,  306. 

manner  of,  314. 

preparation  for,  322. 

what  teach,  310. 

written  reviews  of,  323. 
Catechism,  224,  307,  311,  312. 
Catechumen,  305f,  308. 

class  of,  195,  319,  327. 

dealing  with,  322. 

qualifications  of,  316. 

private  interview  with,  3 16. 

public  examination  of,  317. 
Cecil,  182. 
Celibacy,  256. 


INDEX. 


457 


Character  indelebilis,  112. 

Charges  for  services,  138. 

Chautauqua  reading  circle,  220. 

Checker  playing,  147- 

Chemnitz,  39.  4°.  43.  71.  78,  87,  89,  94, 

96,  115. 
Chief  services,  284. 
Children  of  pastor,  157- 
Choir,  293. 
Church,  26,  86f,  88. 
in  home,  225. 
as  missionary,  226. 
services,  232. 
Church  bells,  150. 
Church  council,  244,  318. 
Church  discipline,  26of. 
Augustine  on,  261. 
Augsburg  Confession  on,  243,  263 
apology  on,  263. 
basis  of.     (Matt,  xviii.  I5-I7-) 
how  treat  disciplined,  269. 
Luther  on,  261. 
mode  of  procedure,  264. 
Rules  concerning,  266. 
Smalcald  Arts,  on,  263. 
subjects  for,  263. 
Walther  on,  261. 
Church  entertainments,  233fr.   (  See  Amuse- 
ments. ) 
Church  fathers,  178. 
Church  history,  164. 
Church  ordinances,  223. 
Church  papers,  221. 
Church  records,  253,  335- 
Church  service,  223,  29of. 
Church  societies,  246,  248 
Church  tramps,  233. 
Church  year,  283,  293. 
Churchly  building,  291. 
Churchly  spirit,  224. 
Christian  experience,  186. 


Christian  giving,  293. 
Christian  science,  288,  407. 
Clerical-cut  dress,  152. 
Clippings,  167,  228. 
Closet  for  devotion,  199. 
Clownishness,  142. 
College  text-books,  163. 
Commitment  of  unbelievers,  359- 
Common  service,  290,  343. 
Communion,  337f. 

bread  used,  341. 

directions  concerning,  343- 

frequency  of,  346. 

of  sick,  345. 

order  of,  343- 

preparatory  service  to,  329,  334'- 

to  self,  347- 
wine  used,  341. 
with  God,  206. 
Commentaries,  163. 
Common  sense,  50,  51. 
Confession,  331. 
Confirmant,  how  to  hold,  327. 
Confirmation,  304ff. 
certificate  of,  324. 
directions  for,  3i9f- 
examination  before,  317- 
fees  for,  324. 
presents  for,  324. 
weakness  of,  325f. 
who  to  be  confirmed,  315. 
Confirmation  day,  318. 
Confirmation  service,  319- 

vows,  319. 
Congregationt  1  rights,  84. 
Consecration  of  elements  342. 
Consistory,  95. 
Conversation  of  pastor,  1 59. 
Conviction  of  call,  64,  65. 
Cremation,  363. 
Crosby,  Dr.  II.,  147.  'S'- 


458 


INDEX. 


Croquet  playing,  147,  386. 
Current  literature,  166. 
Current  tiioughls,  179. 
Cuyler,  Dr.,  390. 
Cyclopaedia,  164,  247. 

D 
Daily  papers,  166,  181. 
Daily  reading,  284. 
Dancing,  222,  306. 
Deacons,  34,  244,  252,  294. 
Deaconess,  35ff,  252,  381. 
Dead-line,  54. 
Debts,  139,  144. 
Degrees,  181. 
Devotion,  203. 
Devotional  study,  202. 
Desk,  162. 
Diaconate,  ^2- 
Dictionaries  : 

Biblical,  167. 

standard,  164. 
Didache,  289. 
Dignity  of  pastor,  I42. 
Disloyal  pastors,  439. 
Disturbers  of  service,  232. 
Divorce,  353,  358. 
Doctrine  and  piety,  205. 
Dowie,  John  Alexander,  407. 
Doxology,  293. 
Dress  of  pastor,  150,  152. 


Elder,  32. 

Elocution,  286. 

Engagements,  231,  348. 

Episcopos,  273. 

Epistle  lessons,  283. 

Eucharist  (lord's  Supper),  222. 

Evangelists,  29,  30,  31. 


Examination  of  catechumens,  317. 
Excommunication,  269. 
Experience  meetings,  269. 


Family  worship,  181,  226. 

books  for,  226. 
Fees,  139,  302,  353,  357. 
Female  diaconate,  36. 
Free  pews,  291. 
Free  prayers,  291,  294. 
Frank,  115. 
Fritschel,  Dr.,  78. 
Funerals : 

church,  365. 

cremation,  363. 

expenses  of,  365. 

feast  at,  367. 

fee,  357- 

of  lodge  members,  36of. 

of  suicides,  362. 

suggestions,  364. 

unbeliever,  356, 

wakes  at,  366. 
Funeral  sermons,  258f. 


Gerhard,  41,  71,  81,  90,  92,  97,  104,  115 

Gospel  lesson,  283. 

Gotwald,  Dr.  L.  A.,  49,  51. 

Gowns.      (  See  Robes. ) 

Grammars,  163. 

Greek  Testament,  163,  175. 

Greeting  of  strangers,  293. 

Gregory,  59. 

H 

Haas,  Dr.  J-  A.  \V.,  75,  77,  no.  III. 

Havelock,  General,  198. 
Harms,  159,  170. 
Hamack,  83,  158,  420. 


INDEX. 


459 


HeaTcnly  Ladder  of  Devotion,  203. 

Hebrew  Bible,  163,  176. 

I Iei>rew  language,  176,  177. 

Helping  poor,  145. 

Hierarchical  succession,  io8f. 

Hired  singers,  293. 

History,  study  of,  178. 

Hollaz,  81,  88. 

Home  altars,  225. 

Home  life  of  pastor,  156. 

Honesty  of  pastor,  137. 

Hope,  Dr.  M.  B.,  48. 

Hoppin,  176. 

Horn,  Dr.,  98,   122,   178,  201,  248,  250, 

259,  261,  280,  285,  330,  374. 
Hospitality,  157. 
House  of  mourning,  356. 
Humility  of  pastor,  140. 
Hymn  Books,  224. 


Individual  communion  cup,  344. 
Infant  baptism,  297. 
Inner  Mission,  258. 
Insane,  ministering  to,  354. 
Institutional  church,  222. 
Intercessory  prayer,  207,  208,  209. 
Intoxicating  drinks,  147,  148. 
Iowa  Synod,  78,  251. 
Irreverence,  232. 

J 
Jacobs,  Dr.,  42,  70,  72,  150. 
James,  187. 
Joking,  I42f. 

K 

Kingsley,  Charles,  145. 
KSstlin,  417,  420,  422,  423. 
Krauth,  Dr.  C.  P.,  54,  298. 
Kromayer,  loi. 


Language,  study  of,  2S6. 

Law,  ceremonial,  21. 

Lay  baptism,  299. 

Lay  prayers,  294. 

Laying  on  of  hands,  113,  114,  115. 

Lazy  pastors,  54. 

Letters  of  dismissal,  258. 

Lexicons,  163. 

Liberality,  140. 

Library  of  pastor,  162,  i64f. 

Literary  Digest,  166. 

Literary  papers,  166. 

Literature,  general,  163. 

Liturgies,  224,  28Sff. 

Loafing,  143,  162,  232. 

Lord's  Supper.      (See  Communion.) 

"Lutheran  Material,"  256. 

Luther : 

sayings  of,  200f. 

views  of  Bible  study,  176. 

views  of  ministry,  74,  75,  76. 

views  of  ordination,  115. 

views  on  vestments,  150. 
Luther  League,  224,  227,  248,  327. 
Luther  League  reading  course,  24S. 
Luther  League  Review,  249. 
Luther  League  topics,  248,  284. 
Lodge  funerals,  36of. 
Lodge  ritual,  238. 
Lodge,  the,  237flf,  360. 
Loehe,  83,  202,  208,  275. 
Loy,  Dr.,  78. 

M 
Mann,  Dr.  285. 
Manners  of  pastors,  145. 
Manuscript,  168. 
Marriage,  348. 

feast,  353. 
Match-making,  231. 


460 


INDEX. 


Marriage  fee,  358. 

mixed,  230,  350,  351. 

state  laws,  349. 

state  of,  349. 

whom  to  refuse,  350,  351. 
Martyn,  Henry,  141, 
Massillon,  207. 
McCheyne,  185. 
Means  of  grace,  22,  187,  339f. 
Meditatio,  20 1. 
Melanchthon,  117,  176. 
Methods  of  study,  180,  l8lff. 
Meyer,  30. 

Mid-week  services,  294. 
Minister,  43,  50,  53,  59.      (See  Pastor.) 
Ministry  : 

attractive  side  of,  61.      (See  Call.) 

education  for  the,  48,  49,  50. 

foundation  of,  36. 

Luther  on,  73,  "j^ff. 

of  Christ,  22. 

office  of,  36,  38,  73,  83. 

of  mercy,  28,  34. 

of  Old  Testament,  20. 

of  Word,  25,  28. 

ordinary,  31. 

qualification  of,  47ff. 

self-perpetuating  of,  69,  70. 

succession  of,  70,  71- 

vocation  of,  83. 

work  of,  25,  53. 

who  called  to,  50,  54,  62. 
Ministerial  studies,  178. 
Mission  activity,  226f. 
Missionary  church,  226. 
Missionary  literature,  228. 
"  Missionary  Pastor,  The,"  228. 
Missionary  societies,  249. 
Missouri  Synod,  78. 
Moehler,  107. 
Money  borrowing,  138. 


Money  making,  233. 

Moral  courage,  52. 

Miiller,  159,  313,  337. 

Murphy,  222. 

Music,  222. 

Mutual  Aid  Societies,  251. 

Mysticism,  205. 

N 
Nature  study,  179. 
New  church  members,  256. 
New  Testament  ministry,  25,  26,  31,  36. 

evangelists,  29. 

deaconesses,  35. 

diaconate,  35. 

officers  of,  28. 

prophets,  29. 
Note-book  of  pastor,  228,  254. 

O 
Oberlin,  219. 
Offerings,  293. 
Office  of  bishop,  43. 
Office  holding,  154. 
Ohio  Synod,  78. 
Order  of  worship,  289. 
Ordination,  78,  84,  106,  lo7ff. 

Anglican  view,  108. 

apology  on,  114. 

a  sacrament,  114,  115. 

gift  bestowed  in,  iiS,  120,  121. 

Luther's  view,  116. 

Melanchthon' s  view,  1 1 7. 

origin  of,  107. 

proper  view,  iii. 

Romish  view,  109. 

"  sedes  doctrina;,"  118. 

transference  theory,  no. 
Oratio,  200. 

Organized  charities,  250. 
Outlook,  The,  166. 
Oxford  Bible,  163. 


INDEX. 


461 


Pamphlets,  168,  228. 
Parish,  2i7tf. 
Parsonage,  161,  328. 
Passivant,  21 1,  251,  395. 
Pastor.      ( See  Seelsorger. ) 

as  a  man,  135,  138. 

amusements  of,  146. 

at  home,  156. 

as  teacher,  179. 

as  interpreter,  179. 

authority  of,  218. 

as  lecturer,  221. 

as  missionary,  226. 

books  of,  162. 

celibacy  of,  256. 

charges  made  by,  139. 

clownishness  of,  142,  294. 

debt  of,  137. 

desire  for  elevating  his  people,  2ii 

dignity  of,  142. 

dress  of,  150,  152. 

honesty  of,  137. 

humility  of,  140. 

in  politics,  153. 

in  secular  business,  138. 

in  his  study,  i6iff. 

in  the  closet,  i84ff,  206. 

intercessory  prayer  of,  207^ 

manners  of,  145. 

methods  of  study,  180. 

missionary,  226. 

must  study  Bible,  175. 

must  know  times,  179. 

piety  of,  58,  184. 

professional  spirit  of,  192. 

proselyting,  257. 

temptation  of,  I96f. 

truthfulness  of,  136. 

use  of  intoxicants,  147,  148. 

use  of  tobacco,  148,  149. 


Pastor  : 

watchfulness  of,  188. 
Pastor's  children,  157. 
Pastor's  study : 

arrangement  of,  161. 

books  in,  163^'. 

brethren  in,  162. 

cabinet  in,  167. 

clippings  in,  167. 
Pastoral  klugheit,  50,  229,  293. 
Pastoral  responsibilities,  194. 
Pastoral  spirit,  218. 
Pastoral  visiting,  194,  227f,  2}^,  377fT. 

hints  for,  40S. 

not  inquisitorial,  386. 

not  official,  387. 

not  social,  386. 

of  doubters,  404. 

of  imprisoned,  410. 

of  new  members,  404. 

of  outsiders,  394. 

of  serious  ones,  403. 

of  troubled  ones,  40S. 

of  those  in  strife,  411. 

of  weak-minded,  409. 
Perforated  spoon,  343. 
Pericopes,  283. 
Periodicals,  165. 
Pew  renting,  291. 
Philippi,  30. 
Philosophy,  1 78. 
Phoebe,  35. 
Pictures,  162. 
Pietism,  285f. 

Piety  of  pastor,  58,  185,  225. 
Politics  in  pulpit,  155. 
Politics  of  pastor,  153. 
Popular  books,  180. 
Post-graduate  course,  180. 
Prayer  meeting,  294. 
Preacher,  141. 


462 


INDEX. 


Preaching,  273f. 

Achelis  on,  277, 

Gregory  on,  274. 

importance  of,  274. 

Luther  on,  274,  276,  277. 

Lutheran  style  of,  278. 

of  apostles,  274. 

of  Early  Church,  274. 

Reformed  style  of,  278. 

Spaeth,  Dr.,  on,  278. 

Tertullian  on,  274. 
Preparatory  service,  329f,  334. 
Presbyters,  95. 
Prisoners,  412. 
Private  communion,  344. 
Private  confession,  198.      (See  Preparatory 

Service. ) 
Private  devotion  : 

Augustine  on,  200. 

Boos  on,  208. 

chapel  for,  at  Upsala,  198. 

Francke  on,  211. 

Loehe  on,  202ff. 

necessity  of,  202. 

place  of,  198. 

Scott  on,  210. 

time  of,  197. 
Priest  : 

office  of,  79. 
Priestly  office,  191?. 

Priesthood  of  believers,  73,  80,  82,  85. 
Professionalism,  I92f. 
Proselyting,  256. 

Public  examination  of  catechumens,  317. 
Pulpit  dress,  150. 
Pulpit  tone,  286. 

work  of,  20,  82. 


Quakers,  112. 
Quarreling,  411. 


Quenstedt,  45,  8S,  95. 
Questionable  amusements,  235. 

R 
Reading  of  sermons,  285. 
Reading-room  of  church,  222. 
Reception  of  new  members,  258. 
Reformation,  274,  289. 
Religion  of  lodge,  237f. 
Repass,  Dr.,  108. 
Resignation  of  pastor,  102,  103. 
Revelation  : 

immediate,  18. 

inner,  42 
Ritual,  289. 
Robe,  150,  293. 
Rubrics,  292,  345. 
Rules  of  study,  1708". 

of  temperance,  148. 
Rusted-out  pastor,  161. 

S 
Sacra  privata,  196. 
Sacraments,  22,  187,  223. 
Sacristry,  199. 
Salary,  129. 
Saloon,  148. 
Sanctuary,  291 
Sandt,  Dr.,  187. 
SchafT,  164. 

School  of  prophets,  19,  49. 
Scolding,  232. 
Seckendorf,  76. 

Secret  societies,  122.      (See  Lodge.) 
Secular  business  of  pastor,  138. 
Self-communion,  347. 
Semi-mendicant  pastors,  139. 
Sermon  : 

application  of,  285. 

confirmation,  319. 

expositor}',  284. 

Lutheran,  277. 


INDEX. 


463 


Sermon  : 

Horn,  Dr.,  on,  280. 

matter  for,  229. 

means  of  grace,  277. 

missionary,  227. 

preparation  of,  2S2. 

reading  of,  285. 

Reformed,  278. 

requisites  of,  278. 
Seelsorger.      (See  Pastor.) 

care  for  reading  of  his  people,  220. 

eleyate  ideas  of  church  service,  231. 

encourage  taste  for  art,  221. 

encourage  hbraries,  220. 

encourage  missions,  226. 

endeavor  to  improve  intellectually,  219. 

good  judgment  of,  382. 

guard  marriage,  230. 

must  know  his  people,  228. 

note-book  of,  228. 

piety  of,  225. 

qualification  of,  38iflf. 

teaching  of,  221. 
Seelsorge,  371. 

Bugenhagen,  376. 

Deyling  on,  375. 

Horn,  Dr.,  374. 

its  foundation,  373. 

its  meaning,  372. 

Luther  on,  376. 

reason  not  used,  377. 
Sermon,  277ff. 
Shakespeare,  164,  179. 
Shedd,  Dr.,  180,  181. 
Sheppard,  151,  190. 
Sick,  416. 

Simpson,  Bishop,  63. 
Smalcald  Articles,  112. 
Smith  Bib.  Diet.,  164. 
Social  gatherings,  222. 
Societies  in  church,  247. 


Solitude,  200,  203,  209,  210,  212. 

Spaetli,  Dr. ,  278. 

Speculation,  138. 

Spener,  187. 

Spirit  of  times,  179. 

Spiritual  psychology,  383. 

Sponsors,  301. 

State  church,  378. 

Still  hour,  206,  212. 

Strangers  in  church,  293. 

Study  of  pastor,  l6in',  180. 

Succession  of  ministry,  72. 

Suicides,  362. 

Sunday  school : 

books  of,  224. 

teachers,  246. 

workers  of,  245. 
"  Synod  tax,"  235. 
Synods,  437fr. 

T 
Temperance,  146,  148. 
Temptations  of  ministrj-,  189,  190,  252. 
Tentatio,  201. 
Theatre  going,  146. 
Theophanies,  18. 
The  way  of  salvation,  310. 
Tobacco,  use  of,  148,  149. 
Total  abstinence,  147,  I4<S. 
Tour  of  investigation,  229. 
"  Tracts  for  the  times,"  275. 
"Transference  theory,"  73,  77,  7S,  82,  S3, 
Trial  sermon,  104. 
Truthfulness  of  minister,  136. 

U 

Ultra-Lutheranism,  150. 

V 
Vacation,  153,  446ff. 
Van  Oosterzee,  126,  131,  143,  146. 
Vestments,  150. 


464 


INDEX. 


Vilmar,  59,  109,  168,  188,  289. 
Vinet,  172,  192,  199,  410. 
Visiting  brethren,  162. 
Visiting  sick,  420. 

Kostlin  on,  422. 

suggestions,  427. 

Walther,  Dr.,  on,  424. 
Voting,  154. 

W 

Wafer,  341. 

Wagner,  412. 

Wake,  365. 

Walther,   Dr.,    158,    224,    262,   274,    278, 

424,  439- 
Wandering  thoughts,  189. 
Wayland,  Dr.,  174. 
Wedding  address,  352. 
Wedding  certificate,  353. 


W^edding  feast,  353. 
Wesley,  John,  172. 
Wilks,  Rev.  Matthew,  182. 
Willet,  Dr.  Andrew,  210. 
Wills,  making  of,  432. 
Wine  in  communion,  341. 
Wolf,  Dr.  E.  J.,  n8. 
Woman's  Missionary  Society,  249. 
Word,  the,  24. 

ministry  of,  25. 
Work  of  Synod,  235. 
Worship.     ( See  Liturgies. ) 

a  text  book  of,  21. 

Y 

Young  people  in  church,  248. 

Z 
Zeit-geist,  166,  178,  180,  185,  231. 


